The oeconomy of the covenants, between God and man : comprehending a complete body of divinity

\

Jk*i

LIBRARY

No. Case,

No. Shelf, Sect

No. Book,

PRINCETON, N. J.
Dj

11 'J'iic John M, Krelt^ Donation.

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1

'K ^>1

■^i^:

THE

O E C O N O M Y

OF THE

COVENANTS,

BETWEEN

GOD AND MAN.

COMPREHENDING

A Complete Body of Divinity,

By HERMAN ^MTSIUS, D. D.

Late Professor of Divinity in the Universities of Franequer,
Utrecht, and Leyden ; and also Regent of the Divinity-
College of the States of Holland and West-Fricsland.

TO WHICH IS PREFIXED,

THE LIFE OF THE AUTHOR.

A New Translation from the Original Latin.
IN THREE VOLUMES.

VOLUME IL

N E ir ' YORK :

PxiiNTED BY George Forman, No. 6i, Water- Street^
For Lee & Stokes, No. 25, Maiden-Lane,

17 9 8,

CONTENTS.

BOOK HI.

CHAP. IV.

OPage

F election, 1

V. Of effectual calling, 30

VI. Of regeneration, 49

VII. Of faith, 73

VIII. Of justification, 100

IX. Of spiritual peace, 154-

X. Of adoption, 175

XL Of the Spirit of adoption, 195

XII. Of sanctification, 214

XIII. Of conservation, 294

XIV. Of glorification, 331

BOOK IV.

CHAP. I.

Of the doctrine of salvation in the first age of the

■world, 370

Of the first gospel-prom ise, 371

Of the Man Jehovah, 394

Of Enoch's prophecy, 399

II. Of the doctrine of grace under Noah^ 400

Of Shem and Japheth, 4 10

!v CONTENTS.

Page
III. Cf the doctrine of grace from Abraham to

Moses y 4 1 8

Of the appearances made to AbrahaiUy ibid.

Of the covenant with Abraham, 425

Of^Jie doctrine of grace under Jacob, 434

Of Job's Notzer, 440

Of Elihu's commendation of Christ, 441

Of Balaam's prophecy, 445

THE

O E C O N O M Y

OF T H K

DIVINE COVENANTS.

BOOK III.

CHAP IV.

Of Election..

J^^ E T us now first of all treat of those benefits»
which belong to the covenant of grace^ considered ab-
solutely and in itself, and are therefore common to
all those in covenant, under what oeconomy soever ,
w^hich we enumerate in the following order : 1 . Elec-
tion. 2. Effectual calling to the communion of Christ.
S. Regeneration. 4. Faith. 5. Justification. 6. Spi-
ritual peace. 7. Adoption. 8. Tlie Spirit of adoption.
9. Sanctification. 10. Conservation, or preservation.
1 1. Glorification. The devout meditation of all these
things cannot fail to be glorious to Ood, agreeable,
profitable, and salutary to ourselves.

II. The beginning and first source of all grace is
Election, both of Christ the Saviour, and of those to be
saved by Christ. For even Christ vv-as chosen of God,
and, by an eternal and immutable decree, given to

Vol. II. A

2 Of Election.

be our Saviour ; and therefore he is said to be foircr-
daiiied before the foundation of theicoiid* And they
■u^hom Christ was to save, were given to him by the
vsame decree. f They are therefore said to be chosen in
Christ. % That is, not only by Christ as. God, and con-
gcquently the elector of them ; but also in Christ as
Mediator, and on that account the elected, who, by
one and the same act, was so given to them to be their
Head and Lord, as at the same time they were given
to him to be his members and property, to be saved by
his merit and power, and to enjoy communion with
him. And therefore the book of election is called the
hook of life of the Lamb.^ Not only because that life i&
to be obtained in virtue of the Lamb slain, but also
because the Lamb takes up the first page of that book,
is the head of the rest of the other elect, and the ,first-
born among many brethren and joint-heirs zvith hi}n.\\
But of this election of Christ the Mediator we treated
before, b. ii. chap. ii. § 8. and now we shall speak of
the election of those to be saved.

III. We thus describe it : Election is the eternal^
free, and immutable counsel of God, about revealing the
glory of his grace, in the eternal salvation of some certain-
persons. Most of the parts of this description are in
these words of the apostle : According as he hath chosen
us in him, before the foundation of the ivorkl, that xve
should be holy, and icithout blame before him in love :
having predestinated us unto the adoption of children, by
Jesus Christ to himself, to the praise of the glory of his
grace f zvherein he hath made us accepted in the Beloved,
Eph. i. 4, 5, 6.

IV. We call election the counsel of God, by which
term we mean that which is commonly called decree ;

* 1 Pet. i. 20. t John xvli. 6. i Eph. i. i. § Rey. xiiL S,
II Rom. viii. 29, 17.

Of Election. S

Paul on this subject calls it prothesis, the purpose or
foi'c-appobitmcnt of God. This term appears very-
choice to the apostle, which he v^ry freqiiently makei
use of, and denotes -a sure, firm, and fixed decree of
God, which he can never repent cf, and which de-
])ends on nothing out of himself, b^.t is founded only
in his good pleasure. All this is intimated, 2 Tim. i.
9. Who hath saved us, and called us ivith an holy cal-
ling, not accoi'ding to our xcorks, but according to his
ozcn purpose and grace. To this purpose also he says,
Eph. i. 1 1 . We are predestinated according to the pur-
pose of him, who zvorketh all things after the counsel of
his ozcn xoill. And elsewhere the same apostle a 1:0
speaks of prothesis, the purpose oi election, Rom.
viii. 28. zcho are called accorxling to his purpose ; and
Rom. ix. 11. the purpose cf God according to election.
And thus we distinguish this internal election, and of
counsel, from the external a.nd of fact, which signifies
the actual separation of believers from unbelievers, by
effectual calling. In this sense the Lord said to his
apostles, But I have chosen 7/ou out of thezvorld, there-
fore the icorld hateth you."^ Now, the eternal and in-
ternal decree of God could not be the cause of this ha-
tred, but only as it discovered itself by the event, and
by the actual separation of the apostles from the world.
To this we may also, it seems, apply what the apostle
writes. Ye see your calling, brethren, hozc that not ma-
ny zcise men, &c. But God hath chosen the foolish things
of the zvorld, to confound the zcise,'f' 8>cc. Where lie
seems to take calling and election for the same thing.
Nor does this internal election and of counsel differ from
the external and of fact, but only in this, that the last
is the demonstration and execution of the first.

* John XV. 19. t 1 Cor. i. 26, 27.

4 Of Election.

V, It Is likewise clear, that we are not here speaking
of an election to any political or ecclesiastical dignity, as
I Sam. X. 24. and John ix. 70. nor even to tlie privilege
of an external covenant with God ; in the manner that
God chose all the people of Israel, Dent. iv. 37. He
loved tki) fathers, and chose their seed i compare Deut.
vii. 6, 7. But of that election, which is the designa-
tion and inrolment of the heirs of eternal salvation ; or,
as Paul speaks, by which God Jiatli, from the beginning
chosen you to salvation, through sanctif cation of the spi-
rit and belief of tJie truth *

VI. For this purpose is the book of life so frequently
mentioned in scripture : nor will it be improper, here
to inquire what is intended by that appellation. That
God has no book properly so called, is self-evident :
but as men write down in a book those things, which
they want to know and keep in memory ; so the book
of God denotes the series of persons and things, which
are most perfectly known to God. Moreover, the
scripture mentions several books of God. 1. God has
a book cf common providence, in which the birth, life,
and death of men, and every thing concerning the
same, are inserted : In thy book all my members zvere
written.-\ 2. There are also books of judgment, in which
the actions, good or bad, of every man in particular
are written, and according to which they are to be
judged : And the dead were judged out of those things
xchich zvere written in the books, according to their works. \
These books are mentioned in the plural number, as if
each particular person had his own peculiar book as-
si^med him, lest the good or had behaviour of one
should be put to the score of another, and thence any
confusion should arise. By whicli is signified the most

* 2 Thess. ii. 13. f Psal. cxxxi^i. 1(5. * Rev. xx. 12.

Of Electio!?. ^

exact and distinct knowledge of God. And because,
in other respects, God knows all things by one intui-
tive view of his understanding, this ver\' book is men-
tioned in the singular number : A book of remembrance
teas zvrUfen be/oi-ehim* 3. T\\qxq \s ^ho the book of
life; audit is threefold. (1.) Of ih\s natural life , of
which Moses speaks, Exod. xxxii. 32, Where en-
treating the face of the Lord, who had said, he would
consume Israel in the wilderness, and make Moses
himself a great nation, he prays, that God would pre-
serve his people, and bring them into the inheritance
of the land of Canaan, offering himself, at the same
time, instead of the people : Yet noiOy if thou zcilt, for-
give their sin : and if not, blot me, I pray thee, out of
thy hook xchich thou hast zvritten. As if he had said, " I
accept not the condition offered of preserving me among
the living, and increasing me greatly after the destruc-^
tion of Israel ; I chuse rather to die by an untimely
death, than that Israel should be destroyed in the wil-
derness." (2.) Of a federal Rud ecclesiastical life, con-
sisting in communion with the people of God. Which
is the register, not only ot those internally, but of those
externally in covenant, mentioned Ezek. xiii. 9. They
shall not be in the assembly of my people, neiilier shall
they be icritten in the ivriting (f the house of Israel. And
Psal. Ixxxvii. 6. The Tord shall count , xohen hexvriteth
np the people, that this man zcas horn there. (3.) Oi
life eternal, mentioned Is. iv. 3. Dan. xii. 1. Phil. iv. 3.
Lukex. 20. Rev. iii. 5. xiii. 8. xx. 12. & xxi. 27. ;
which book signifies the register of those predestinated
to lite eternal.

VII. Further, as the book of God does not alwayg
denote one and the same thing ; so the writing of per-

.* AJal. iii, IS.

6 Of Election.

sons in any of these is not always the same. Some
writing is only imaginari/, consisting in a fallacious
judgment concerning ourselves or others, too easily
presuming either our own, or the election of others ;
such as was that of those who cried out,* The temple of
the Lord, the temple of the Lord, the temple of the Lord
are these : and of the people of Sardis, who were said
to live, though they were really dead.f There is ano-
ther inscription which is indeed true, but it is only hu-
man, in the book of federal life, done either by the man
himself, by a profession of the faith, subscribing as xvifli
his own hand, I am the Lord's, \ or ^j/ tJie guides of the
church, inserting such a person in the list of professors,
and acknowledging him for a member of the church,
of the visible at least. There is, in fine, a writing of
God himself, made by his eternal and im.m.utable de-
cree ; of which the apostle says. The Lord knozceth
them that are his.^ The observation of these things,
throws much light on many places of scripture, and
will immediately prove also of use to us.

VIII. This election to gloiy, is not some general de-
cree of God about saving the faithful and the godly
who persevere in their faith and piety to the end of
their life ; but a particular designation of certain indi-
vidual persons, whom God has inrolled as heirs of sal-
vation. It is not consistent with the perfection of God,
to ascribe to him general and indeterminate decrees,
which were to receive any determination or certainty
from men. We'read indeed|| of the determinate coun-
sel of God, but never of a general and indeterminate
decree. And then the scripture never describes elec-
tion, as the determination of any certain condition, by

* Jer. Tii. 4. f Rev. ill. 1. J Is. xlv. 5. § 2 Tim. U. 19.
II Acta ii. 23.

Of Electioit. 7

and without which salvation is, or is not obtained. It
is no where said, that faith is chosen by God, or writ-
ten down in the book of lite, or any thing like that ;
but that men indeed are chosen by God. Let us refer
to Rom. viii. 29, 30. For xvhom Jie did fore kjwiv, lie
also did predestinate. — Whom he did predestinate, them
iie also called, &lc. It is not said in the ti^xt; pej'sotis
so quaUfied, that it might be applied to the designation
of any condition ; but certain persons are appointed as
the objects of the acts there mentioned.

IX. The very term proorizein, to predestinate,
which the apostle more frequently uses on this subject,
does not obscurely discover this truth. For as hori-
z E I N signifies to point out or ordain a certain person
(Acts xvii. 31. by that man, tcJiom ho rise, he hatk
ordained, and pointed out by name ; and Acts x. 42.
HO HORisMENOs, zchich zvos orduined of God to be the
judge ; and Rom. i. 4. horisthentos huiou The-

ou, declared to be [determinately marked out US'] the
Son of God, who was by name and particularly declar-
ed to be so by God, by a public appellation, so proo-
rizein, as applied to the heirs of eternal life, must
signify to inrol, or write down some certain persons as.
heirs, in the eternal testament.

X. This is what Christ said to his disciples, JRejoice,
because your names are written in heaven.'^ Where he
speaks to them by name, and assures them of their
election, and bids them rejoice on that account.
Which is certainly of much greater import, than if he
had said in general, " Rejoice, because God has esta-
blished, by an eternal decree, that he would make all
believers happy in heaven, though he has thought no-
thing of you by name :" in which manner, according

* Luke X. 20,

f" Of Election.

to the opinion of our adversaries, these words were to
be explained.

XI. What the apostle* expressly asserts concerning
Clement and his other fellow-labcurers, that their
names were in the book of life, ought to be sufficient for
determining this inquiry : which impudence itself dares
not wrest to a general decree of some condition. For,
1. The name of a person is one thing, the condition of a
thing, another. He who only determines in general to
inlist none but valiant men for soldiers, does not write
down the names of some soldiers in the roll. 2. The
condition of salvation is but one j but the scripture al-
w'ays speaks in the plural number of the names wTitten
in the book of life. Therefore the writing: down of
the names is one thing, the determination of some
condition another. 3. It is certain, that the apos-
tle, and other sacred writers, when they say, that
some men, or the names of some, are written in the
book of life, do aKvays, by that very thing, distinguish
them from others, who are not inserted. But, according
to the opinion of our adversaries, the appointment of
this condition imports no actual distinction between
men. Because, notwithstanding that decree about
saving those who believe in and obey Christ, it may be
possible, according to their principles, that none should
believe, obey, or be saved. 4. All these things will
be more cogent, if we attend to the original of this
metaphorical expression. The similitude is taken from
a. genealogical catalogue or register, especially among
the people of God ; in which the names of every parti-
cular person belonging to any family, was written ; and
according to which catalogue, at the time of the jubi-
lee, or other solemnity, when the paternal inheritance
was restored to any family, every one was either ad-
* Phil. iv. 3.

Of Election. 9

mitted or rejected, according as his name was, or was
not found there. We have an example of this, Ezra
ii. 61, 62. when after the Babylonish captivity the pos-
terity of Habaiah, Koz, and l^razillai, not being able
to prove their descent by the genealogical registers,
were put from the priesthood. In the same manner,
the book of life contains the names of those who be-
long to the family of God ; in which he who is not
written, whatever he may presume or pretend, will be
<lcp;"ived of the inheritance.

XII. To conclude, I would ask our adversaries,
•w^hen the apostle says. The Lord knozceth them that
ewe his ;* and the Lord Jesus, I knouo ii'hojn I'have cho-
sen ;f whether there is nothing ascribed to God or to
Christ, in these words, but what the least in the school
of Christ knows, that they who believe in and obey
Christ, are the peculiar property of God and of Christ ?
Has not that language some grander sound, and does
it not intimate, that God has the exactest account of
all in whom he will be glorified, as his peculiar peo-
ple r We yield to what our adversaries declare in Com-
pend. Socm. c. 4. § 1. *' Admitting the infallible pre-
science of all future things, Calvin's doctrine of the
predestination of some bv name to life, of others to
death, cannot be refuted." But that prescience of
God has as many witnesse , as he has constituted pro-
phets. It is a settled point therefore, that election is a
designation of some certain persons.

XIII. This designation was made from eternity ; as
were all the counsels of God in general : for hw.zo?i unto
God are all his icorksfrom the beginning of the ivcrld.X
Who zcorkeih all things qtter the counsel of his own ivill.^
And all the foreknowledge of future things is founded

* 'JTim.ii. 19. f John xiii. IS. + Acts xv- IS. §Eph. i. li.

Vol. II. B

10 Of Electioit.

in the decree of God : consequently he determined with
himself from eternity, whatever he executes in time.
If we are to believe this with respect to all the decrees
of God, much more ought this to be held with regard
to that distinguishing decree, w^hereby he purposed to
display his glory in the eternal state of men. Add what
ought in the fullest manner to establish this truth, that
we are chosen in Christ Jesus before (he foundation of
the world *

Xiy. And hence appears the gangrene of the Soci-
nian heresy, which, distinguishing between predestina-
tion, which it defines the general decree of God con-
cerning the salvation of all those who constantly obey
Christ, and between election, which is of particular
persons, says indeed, that the former is from eternitr,
but the latter made in time, when a person performs
the condition contained in* the general decree of predes-
tination. And it places the excellence of the Lord
Jesus and a part of his divinity in this, that he was fore-
known by name from eternity. But as Peter writes,^
that Christ was foreordained before the foundation of the
world ; so we have just heard Paul testifjing by the
same expression, that ive icere chosen before thefounda-
iion of the world. To pervert which to some general
decree of saving saints, neither the subject, as we have
just shewn, nor the apostle's words, which describe
not an election of holiness, as the condition of life, but
an election of some certain persons tp holiness, whicli,
in virtue of that election, they had already in part ob-
tained, and were afterwards in the fullest manner to
obtain, will not suffer us.

XV. We are here to explain what our Saviour de>^
clares he will pronounce on the day of the last judg-

* Eph. i. 4. t 1 Pet. i. 20.

Of Election. 11

ment ;* Inherit the Ixingdom prepared for you apo f: a-
TABOLES KOSMor, />•(;;?? the foundai'wn of the icorLL
He docs not say, before the fa inula f ion (f the icorld, as
is said, Eph. i. 4. If by this preparing we understand
God's decree itself, we must say with many expositors,
that this phrase fmn tliefowidatiou of the reorld, is
equivalent to that other, l)efore the foundation of the
zvor/d : just cisfro?n the beginning of the zvorld,-\- and be-
fore the uor hi, i denote the very same thing. Similar ex-
pressions of eternity may be compared, Prov. viii, 23.
M i: N c o L A M, from ererlasting ; m e r o s h, fro77i the he-
ginn ing ; mikkadmei aretz, or ever the earth zcax.
Or if we would rather distinguish these, and explain
that expression, from tJie foundation of the icorld, so as
to signify, not eternity, but the remotest period of
time (as it is taken Luke xi. 50. the blood cf all the
prophets xvhich was shedfrovt the foundation of the icorld^
that isj from the remotest antiquity, beginning with
the blood of Abel, ver. 51. and Ileb. iv. 3.) we shall
say, that by preparing the kingdom is meant the for-
mation of heaven, which is the throne of glory ; and
that the elect are invited to enter upon the inheritance
of that habitation, which was created at the very be-
ginning of the world, in order to be their eternal resi-
dence. And who can doubt, but what God created in
the beginning, in order to be the blessed abode of the
elect, was appointed by him from eternity for that pur-
pose ?

XVI. And we ought not to pass by that illustrious
passage. Rev. xiii. 8. Whose names are not zcritten in
ilie book of life of the Lamb slain from the foundation of
the zcorld. The last of which words are so placed, that
they may stand in a three-fold connection with the pre-
ceding. For, Jiist, they may be joined with the im-
* MaUh. XXV. 31-. f Acts xv. IS. + 1 Cor. ii. 7..

|f Of Elhction.

mediately-preceding, as to mean, that Christ was thc
Lavib slain from the foundation of the ivorld ; that is,
either from all eternity, in the decree of God, which
importing a certain futurition of events, to use a scho-
lastic term, is the reason that things future may be con^
'sidered as already existing ; or from the remotest anti-
quity of the world, not only in the members of his
mystical body, but also in the promise ot God, in the
type of sacrifices, and of Abel slain by his envious bro-
ther j and in fine, in the efficacy of his death, which
extended itself to the first men. For, unless the death
of Christ, which he was once to undergo in the fulness
of time, could have extended its virtue to the first men
in the world, Christ must often have suffered since tJie
foundation of the zvorld* Many things were done by
God, before Christ could die, which could not decent-
ly have been done, unless with a view to Christ's death,
which was to ensue in its appointed time ; and with re
spect to these, he is said to be slain from the founda-
tion of the world. Nay, the foundation of the earth it-
self vv^as not laid without a view to the death of Christ.
For since the manifestation of his glorious grace in man
through Christ, was the chief end of God in creating
maii ', the foundation of the earth, to be an habitation
for the good, must be considered as a mean to that end.
Nor would it have been consistent with God, to form
the earth for an habitation of sinful man, unless that
same earth was one tim.e or other to be purified l>y the
blood of Christ, who sanctifies and glorifies his elect.
For all these reasons, the slaying of Christ, and the
foundadon of the world, are not hnpropcrly connected.
Secondly, 'Iliose words, from the foundation of the
world, may be referred to what goes before, are icrit-
ten s to signify, whose names are not written fropi the
*• Ueb. ix. 26.

Of Election. 1*

foundation of the world in the book of life of that I^amb
slain. Which appeared more simple to Junius, Pisca-
tor, Gomarus, and other divines of the greatest charac-
ter. And indeed we observe, Luke iv. 5. an instance
of a transposition not unlike this. xVnd John himself is
found to have so ranged these very v/ords, as to omit
entirely what is here inserted about the I.amb slain.
Rev. xvii. 8. If 'hose names rcere not written ia the book
of life from the foundation ofthezcorld. And then this
phrase would denote the eternity of the divine decree,
as we shewed in the foregoing paragraph, it might be
explained. Thirdly and lasili/. The words may be so
construed, as to point out men who have lived since
the foundation of the world, and whose names are not
written in the book of life. And then the usual and
most common sense of that; phraseology will be retain-
ed, so as hy from thefoinvJation cf the :vorld to denote
the first times of the world.

XVII. We must also inquire into the genuine sense
of that saying in 2 Tim. i. 9. and which is commonly
brought as a proof of the eternity of election : He saved
us — according to his oicn purpose^ and grace zvhich xvas
given us in Christ Jesus before the world began. Two
things are here chieHy to be inquired into. 1. What is
to be understood by the giving of g7'ace. 2. ^V'hat by
before the world began. The saving grace of the new
covenant is given to those who are to be saved. 1. In
the decree of Gcd. 2. In the promise. 3. In the ac-
tual gift of it. Hie decree of God is the original source
of grace : the premise is the manifestation of the de-
cree : the actual gift is the execution of both. But be-
cause it is impossible for the decree of God to fail, or
the promise of God to deceive ; the person, to whom
God decrees and promises to give some good thingj^
may be so certain that it shall be given, as if he was al-

14 Of IlLECtlON.

ready in the actual possession of it. And, on account
of that certainty of the decree and promise of God, the
benefit decreed or promised, may be considered as al-
ready given. Now, it is plain, that the apostle speaks
not here of actual bestowing : therefore it ought to be
understood of giving, either in the decree, or in the
promise. But which of these explicators is to be pre-
ferred, depends on the meaning of the following
phrase, pro chronon aionion, before the ivorld
began.

XVIII. If there be any, who by chronots ato-
Nious, before the world bega?!, understand absolute
eternity, such refute themselves. For seeing Paul
here relates something done before the world began,
something must be imagined more eternal than eterni-
ty itself, and that most absurdly. It is better, we there-
by understand all that time, which commenced with
the creation of the world (when aiones ektisthe-
SAN, the worlds xcere framedy Heb. xi. 3.) which then
runs on, and will run through all ages, without end
and limit. But what is it, before the ivorld began ? Is
it what precedes all time, and so is eternal ? So most
divines think, who from hence directly conclude the
eternity of our election, and interpret this giving of the
criving- contained in the decree. But we are to consi-
der, whether we are able firmly to maintain that expo-
sition against the exceptions of those of the opposite
opinion. Indeed the very subtil Twiss himself,* ca-
vils, " that it is not necessary directly to believe, that
what is said to be before secular time, signifies to have
been before all secular times ; but only before many
secular times, that is, before many ages." But that
very learned person, as frequently on other occasions,
so also in this, appears to have given too much scope

* lavindiciis gratia:, lij?. 1. part I. digress. 2. § t. p. 6i.

Of Election'. Ifi

to his wit and fancy. If this exposition of his be re-
tained, there is nothing, of which it may not, one time
or other, be said, that it was done before the foundation
of the xcorld, a regard being had to following ages.
Which is, in a remarkable manner, to weaken the force
and majesty of the apostle's expression. And I would
not willingly make such concessions to our adversaries.
Since c h r o n o i a i o n i o i , th^ beginning of the world ,
commenced at that beginning in which aiones ektis-
THESAN, the zcorlds icere framed j what was done pro
CHRONON AioNiON, before the foundation of the zcorld,
seems altogether to have been done before the crea-
tion of the world, and consequently from eternity : un-
less there be something to hinder us from interpreting
that phrase in a more restricted sense. And none can
doubt, but, in its full import, it may signify this. AVhy
then may it not be explained in its full emphasis, if
there be nothing to hinder it ? But what is here said of
giving grace, is no such hindrance : " For because all
things are present to God, and, that what God has de-
creed to be future, shall certainly come to pass ; there-
fore God is said to have done from eternity, what is
revealed to us in its appointed time :" as the venerable
Beza has well observed on Tit. i. 2. And let this be
said for those who understand this giving, of the giving
in the decree, and explain that expression, before the
foundation of the ivorld, so as to mean the same thing
as from eternity.

XIX. Yet other divines explain it of the giving in
the promise ; comparing Tit. i. 2. in hope of eternal life ^
which God, that cannot lie, promised pro chronon
AiONiON, before the world began. " Flence we see,"
says a celebrated expositor of our day, " that the pro-
mise, which was made merosh ani jehovah, in
the beginning ©f ages, Is. xli. 4. before anya^e ha^

16 Of Election.

passed away, and so when there was no secular time,
or time of this world, Vv^hen the second a^e was not
yet called forth, is said to be given forth before the
world began. Here therefore we do not only under-
stand a giving by decree, or purpose, but also a giving
by promise, that is, by assignation. Which is given
unto us ^ that is, the effect of which grace is assigned
to us by promise, which is almost coeval with this
world." These things are much more plausible than
what we just heard from Twiss. Indeed, from that
passage in Titus, it seems that we might conclude, that
PRO ciiRONONAioNiON, before the world begaj}, nei-
ther always, nor necessarily, denotes absolute eternity.
For because the apostle there treats of the promise, he
does not comprehend all ages, so as to lead us beyond
the creation of the world, as Calvin himself has observ-
ed : but he points out the beginning of the first age, in
which the promise of salvation was made to our first
parents immediately upon the fall, which our Dutch
commentators have also adopted. Whence it appears,
that they are guilty of no absurdity, w^ho so explain this
giving, as to include the promise of grace, made before
the flux of any age. And then, in the apostle's dis-
course there are these three things proposed in order ;
first, the purpose of God, which is the spring of all
grace ; then the promise made from the remotest anti.
quity, which he expresses by the termi, gii'ing ; and
lastly, the actual hesfowing and manifestation by the
glorious coming of our Saviour Jesus Christ. Nor
would I make much opposition, if any should explain
the apostle's expression in this manner.

XX. But whatever way you interpret, there remains
a strong argument in the said passage of Paul for the
eternity of election. For if you explain the giving, of
the decree, and say, that before the tvorld began is

Of Electix)n. 17

equivalent to clerniti/ ; you will conclude directly : and
I think both may be defended. For indeed the phrase,
before the world began, in its full emphasis, signifies so
much. Nor can it be much weakened by Tit. i. 2.
For the subject is different : in the one place the apos-
tle speaks of the purpose of God, and of giving from
his purpose ; in the otiier, of the promise. But the
same predicate is often to be differently explained, ac-
cording to the diversity of the subjects. For instance,
when Peter says,* Knoxicn unto God are all his xvorks,
Ap' AioNOSj/rom the beginning of the ivorld ; ap'
AioNos doubtless signifies, /ra?7i eternity. For if all
his works, certainly also the work of the first creation,
prior to which was nothing but eternity. But when
.the same apostlef says, IVIiich God Jiath spoken by the
moutli of all his holy prophets^ ap' aionos, since the
ivorld began ; he means nothing else by these words,
but the most ancient times, in which the prophets ex-
isted. So also nothing hinders us from explaining pro
CHRONON AioNioN ouc way in 2 Tim. i. 9. and ano-
ther Tit. i. 2. But let us grant, that the apostle, by
the giving of grace before the world began, understands
the promise made in the beginning of the first age ;
seeing he says, that the purpose of God teas the source
of ity certainly that purpose was prior to the promise.
But none, I imagine, will say, that it was made, when
God created man : it must therefore have been from
eternity. According to the eternal purpose, xvJiich he
purposed in Christ Jesus our Lord.% That must cer-
tainly be an eternal purpose, since the effect ot it is
grace, given before the foundation of the icorld.

XXI. I^et us add also another passage of Paul,
which, we think, gives a testimony to the eternity o{'

* Actsxv. 18. f Actsiii. 21. 1 £pli. iii. 11.

Vol. If. C

1$ Of El EOT I on.

election. It is in 2 Thcss. ii. 13. Buf jce art hound fo
give thanks ahvays to God fur you, brethren, beloved of
the Lord, because God hath ap' arches, ./rozw the lye-
ginning, chosen you to salvation. Ihe apostle distin-
guishes thai election of which he speaks, from the call
by the gospel, vcr. 14. And therefore, with great pro-
priety, we understand it of the election of counsel and
purpose. This, he says, was ap' arches, from the
beginning, that is, from eternity. For that phrase may
denote this, and frequently does so. What John says
in his gospel, chap. i. 1. en arche en, in the be-
gijining tvas, in the beginning of his first epistle he says
was ap' arcres, frofn the beginning. But to have
been already in the beginning, signifies to be from eter-
nity. For, what was already bereshith, en arche,
m the beginning, \yhen all things were made, must ne-
cessarily have been self-existent, and from eternity.
But, lest any should cavil, that the new w^orld of grace
was here intended, John speaks of the beginning of
things made, because he speaks of the existence of him,
by whom the world was made, and that very world
which knew him not, ver. 10. By comparing the al-
ledged passages, it appears, that in the beginning and
from tlie beginning, are equivalent terms. We have
this sense more clearly, ISFicah v. 2. where the prophet
describes at least a twofold going forth of the Messiah ;
the one from Bethlehem, which is after the iiesh, and
relates to his being born of the virgin Mary : the other,
which is after the Spirit, and is expressive of his eternal
generation; of which last he says, umotzaothav

M I K K E D E M M I M E I N G O L A M , IvIlOSC goingS forth h aVC

been from of old, from everlasting. Which the Septua-
gint translate, kai exodoi autou ap' arches, ex
HEMERON AioNos, and his goings forth from the be-
ginning, from everlasting. ^Vhat can be more evident^

Of Electiok. li*

than that a p' arches there denotes eternity ? The Son
of Sirach also, Ecclus xxiv. 9. can teach us, in what
sense the Hellenists were wo!it to use this expression,
Avhcn he joins as synonymous, pro tou aionos and
AP' ARCHES. Since then the apostle speaks of the
election of purpose, in distinction from that of execu-
tion, which is made by etiectual calling, and since ap'
ARCHES signifies eternity, we very properly infer the
eternity of election from thence.

XXII. Here again Twiss comes in our way, who
confidently asserts, that there is no place in all the
scripture, where this word signifies eternity : nay, he
thinks it may be put out of ail controversy, that it never
is so used in the sacred writings, or can be so used ac-
cording to right reason.* And he explains the elec-
tion spoke of here, of some external declaration of in-
ternal election, and thinks the apostle alludes to that
celebrated promise made to Adam after the fall, of the
seed of the woman bruising the serpent's head. For,
says he, God himself has pointed out, in that place, a
remarkable difference between the elect and the repro-
bate : And I ivill put enmity between thee and the rco-
man, and l)etzvee?i thy seed and her sted,\ &c. I can-
not but wonder at the confidence of this very learned
person. It is indeed true, that/ro;;/ the beginning does
not always in scripture denote eternity ; as John viii.
44. and 1 John iii. 8. where the signification is to be
determined by the subject treated of. But from the
places above quoted it is plain, that sometimes it can
admit of no other sense. And I hope, the learned per-
son did not desire to wrest out of our hands those pas-
sages, by which all our divines have so happily defend-
ed the eternity of the Logos, or Word, against the So-
cinians. I w^ould rather believe, that he did not at-
* Loc. cit. p. 60. t P- ^3.

10 Of E'Lection.

tend to the places we have mentioned. Besides, I
could wish the very learned gentleman would shew me,
where, in the sacred writings, the first promise of grace
is called election ; which, I imagine, he will never be
able to do. We are not to forge significations. More-
over, tfiough in that promise there is some general in-
, dication of a difference made between the elect and re-
probate ; yet it is not credible, the apostle in this place
had that in his mind, who gives thanks to God, not
because he chose some men, but most especially, be-
cause he chose the Thessalonians. Now, the election
of the Thessalonians cannot be inferred from that gene-
ral declaration of God, the truth of which might have
remained, though none of those who then dwelt at
Thessalonica, had been chosen. We therefore con-
clude, that the received explication of divines is per-
fectly well-grounded.

XXIII. There is another learned person, who says,
that this place of Paul is to be understood " of that be-
ginning, in which God began to bring the Gentiles to
the inheritance of salvation, among whom seeing the
Thessalonians were as it were the first, they are said to
be chosen, separated from the beginning. Or also the
beginning of the gospel may be understood, of which
Mark i. 1. Phil. iv. 15. or of the salvation, which was
preached by Jesus, Heb. ii. 3. He hath chosen you
from the beginning ; that is, from the beginning of
preaching the gospel, and of salvation manifested and
proclaimed." But even these things are not satisfacto-
ry. For, 1 . We have shewn, that Paul treats here of
election in intention, and not in execution. 2. It is
indeed true, that the term beginning ought to be ex-
plained in a w^ay suitable to the subject to which it is
attributed ; but I do not think, ihiiifroin the beginning,
absolutely taken, does any where signify the beginning

Of Election. 2t

of the gospel preached, much less tlie hoginning of the
inheritance of the Gentiles. Nor do the places alledg-
cd prove it. 3. Nor dors it agree with history, that
the Hiessalonians were the first-fruits of the CJcntiles
brought to the inheritance of salvation : for the people
of Antioch, both in Syria and Pisidia, and those of
Lystra and Derbe, and the Philippians, had already
rcceiv^ed the gospel, and the apostles had acquainted
the brethren at Jerusalem with the conversion of the
Gentiles,* before ever Paul preached the gospel at
Thessalonica, as appears from the Acts of the Apostles.
Nor do I think, the learned person was unacquainted
wdth this ; and therefore he said, the Thessalonians
"UTre as ii xcerc the first ; which diminutive particle
docs not a little weaken the force of tlie expression
from the beginning. 4. Much less can it be said, that
the Thessalonians were separated from the beginning
of the salvation published by Jesus ; which beginning
Paul makes prior to the confirmation of the gospel
made by those who liad heard it from the mouth ot
Jesus himself, that is, to the preaching of the apos-
tles.f For it is plain that the Lord Jesus was the mi-
nister of circumcision, and did not preacli the gospel
to the Gentiles. Nothing therefore appears more easy
and solid, than that explication which we have above
given.

XXIV. Having said enough concerning the etcniUij
of election, let us now consider its freeness ; which
consists in this, that God, as the absolute Lord of all
his creatures, has chosen, out of all mankind, wlsoai
sind as many as he pleased ; and indeed, in such a
manner, as that he foresaw no good in any man, to
be the foundation of that choice, as tlie reason, w^hy he

* Acts XV. 3. t Hcb. ii. 3.

22 Of Election.

chose on« ratlier than another. This appears, ] . Be-
cause tlie scripture assigns this most free will of God
as the supreme reason of election : Even so. Father, for
.sv it seemed good in thy sight. * It is your Fathers good
pleasure to give you the /a'ngdom.-^ Above all, the apos-
tle is full in vindicating this absolute power of God,
Rom. ix. where among other things he says, ver. 21.
Hath not the potter power over the clay, of the same lump
to make one vessel unto honor, and another unto dishonor ?
2. At the same time also the scripture refuses the con-
sideration of any good foreseen in man, and opposes to
It this most free and gracious good pleasure of God :
For the children being not yet born, neither having done
any good or evil, that the purpose of God according to
election might stand, not of zvorks, but of him that cal-
leih,X &c. Not according to our works, but according
to his own purpose.^ 3. Neither faith, nor holiness, nor
any thing truly good, can be considered in man, un-
less bestowed out of divine grace : Unto you it is gi-
ven to believe on Christ ;|| Faith not of yourselves, it is
the gift ofGod.^ But the bestowing of this favor can
proceed from no other cause than the election of grace,
and the benevolent good pleasure of his will. And
consequently these benefits cannot be laid as the foun-
dation of divine election. 4. The scripture expressly
teaches, that we are chosen to faith, holiness, and to
persevereness in both ; which being the consequents
and fruits of election, cannot be the antecedent condi-
tions of it : He hath chosen us, that we should be holy
andxcithout blame, "** begun on earth, and consummated
in heaven ; / have chosen you, and ordained you, that
you should bring forth fruit .^'^ I have chosen you from
eternity, called and ordained you in the appointed

* Matth. xi. 26. f Luke xii. ?2. % Rom. ix. 1 1 . § 2 Tim.
i. 9. II Phil. i. 29. % Eph, ii. S. ** Lpii. i. 4. ft John xv. r6.

Of Election. li

time : God hath from tlie begimiin^ chasm you to salva-
tion, fhroucfh sanctificatioji of the Spirit and belirfof the
truth * El-'ction is as well to the means, as to the
end. All these passages, and many others of a like
nature, have been so fuUv and solidly defended by our
divines against the objections of the Remonstrants,
that I have scarce any thing to add.

XXV. Tliis counsel of God, as it Is free, so it is al-
so immutable from eternity. 1 . Immutability belongs
to all the decrees of God in general : The Lord of hosts
hath purposed, and who shall disannul it Ff My coini-
sel shall stand, ajid I will do all my pleifs-ure.\ IVho
hath resisted his icill .^§ To say with Creliius, that
these things are to be understood of the absolute de-
crees of God, not of his conditional, is begging the
question. For we deny, that any decrees of God de-
pend on a condition. If the thing decreed be suspend-
ed on a condition, the condition itself is at the same
time decreed. These texts speak nothing of Crellius''i
distinction, nor lay any foundation for it : and even
reason is against it. For if any decree of God could be
changed, it would arise from hence, that God either
would not, or could not effect the thing decreed, or
that his latter thoughts were wiser and better than his
first : all which are injurious to God. You will an-
swer, God indeed wills what he has decreed to be
done, but on condition the creature also wills it, whose
liberty he would nowise infringe. I answer, is God so
destitute either of power or of wisdom, that he cannot
so concur with the liberty of second causes, which he
himself gave and formed, as to do what he wills, with-
out prejudice to, and consistently with their liberty ?
G.-^d is far more glorious, in our opinion, and more to

* 2 Tlicss. ii. 13. t Is. xiv. 27, % Is. xlv. 10. § Rom. ix. 19.

21 Of Election.

be liacl iii reverence, than for us to believe any sucli
thing of his power and wisdom. And hence the very
Heathen poets and philosophers themselves, who at
times have spoken more devoutly of their gods, may
put the heretics to the blush : for thus Jupiter speaks
in Homer :

'Ou GAR EMOK PALINAGRETON OUD' APATELON,

Oud' ATELEUTETON KOTE k'en KEPHALE KATANEUSO.

Nec enim mutabitur unquam

Qiiod caji'ite aytnueroy 7Lec falsutn fine carebit,

" Nor is it mine to recal, nor to be false in, nor leave
imfinished, whatever I shall have signified by my -avj-
ful nod." And Aiaximus Tyrius, who quotes these
words of Homer, Dissert. 29. adds of his own in the
folLrucing disscrtafion^ " To be changeable, and to re-
pent, is unworthy not only of God, but even of an ho-
nest man." And he argues m.uch in the same manner
as we. 2. More especially the scripture ascribes im-
mutability to the divine election : That ilie purpose of
God according to election might stand* The founda-
iion of God standeth sure, having this seal. The Lord
kmncefh them zcho are his.-\ Can a ivoman forget her
sucking child, that she should not have compassion on the
son of her womb F Yea, they may forget ; yd will I not
forget thee. Behold, I have graven thee on the palms of
my hands. \ I will not blot out his Jia?ne out of the book
of life. ^ And it shall come to pass, ihat he that is left in
Zion, and he that remaineth in Jerusalem, shall be cal-
led holy, even every one that is written among the living
in Jerusalem.W Our adversaries have scarce any thing
to oppose to such express passages, but their stale
musty distinctions, of election peremptory, and not per-

^* Rom. ix. W. -|- 2 Tim. ii. 19. + Is. xlix. 15, 16. § Rev.
iii. 5. Ill Is. iv. 3.

Of Election. 2^

emptory, and the like, which are contrary both to the
glory of God, and to the simplicity of the scriptures.

XXVI. But we must say something on Psal, Ixix.
28. wliere the Lord Jesus denounceth a curse against
the Jews, the obstinate dcspisers of his grace, and his
sworn enemies ; Let them be blotted out of the book of
the living, and not be zvritten zoith the righteous. Now,
it cannot be doubted, but this imprecation oi" ^ jr Lord
had its full effect i and hence it is concluded, that
some are blotted out of the book of the living. But we
have already advanced several things in sect. 6. and 7.
of this chapter, which may throw no contemptible
light on this passage. For, I. Nothing hinders us
from understanding by the book of life here the list of
those, who live on earth with respect to this animal
life. For the wicked Jews were blotted out of that
book, by the tremendous judgment of God, when, in
their last wars with the Romans, many myriads of them
were slain in a shocking manner ; whose number Lip-
sius* has collected to amount to twelve hundred and
forty thoiisajid, who were cut off in less than full seven
years. 2. By the book of the living may be under-
stood, the book of God's covenant-people y out of which
the Jews were erased, when they were publicly dis-
owned and rejected by God ; and it was said to them
Lo-Ruhama and Lo-Ammiy according to the prophecy
of Hosea, chap. i. 6. 9. Which was done, whtn the
gospel, being rejected by the Jews, was preached to
the Gt^ntiles, and eagerly recei\ cd by them ; and the
wretched remains of the Jews were dispersed among
the nations. 3. If we should understand it of the book
of election, it may be said, they were blotted out of

* De Constant, lib. ii. c.21.

Vol. IL D

2d Of Election,

that book, as to that ivriting, by which they presump-
tuously wrote themselves down therein, falsely boasting,
that they were the dear and beloved children of God
and of Abraham ; which boasting that it may be actu-
ally found to have been vain, our Lord Jesus justly im-
precates these things against them, k If this blotting
out is to be absolutely understood of the zoriting of God
himself in the book of election, we shall say, that the
blotting out is not privative, but negative, and that the
latter part of the verse is an explication of the former ;
so that the blotting out is a declaration of their not be-
ing written down. Kimchi, among the Jewish doc-
tors, also observed this, who writes, *' The verse is
doubled, the same sense being proposed in different
words." And he adds, " let them be blotted out signi-
fies, let them not be written in the book of lite."
From which it appears, that our adversaries argue false-
ly from this passage, against the immutability of the
divine election.

XXVII. As this is fixed and settled with Tcspsct to
God, so the believer may also attain to a certain assu-
rance thereof, and, from infallible marks, know that
he is one of the chosen. If it was not so, Peter.had,
to no purpose, admonished believers, to make their cal-
ling and election sure ;* that is, to endeavour, by evi-
dent signs, to be fully persuaded in their own mind.
Vain also would have been Paul's gloriation. Knowings
brethren beloved, your election ofGod.-f For by what
evidence Paul could have known this of the Thessalo-
nians, by the same the Thessalonians could have
known it with respect to themselves. In fine, it w^as
impossible, that they could in faith give thanks to God
for their election, unless they could be assured of it in

* 2 Pet. i. 9, 10. t 1 Thess. i. 4.

Of Electioi^. i27

their own mind. And yet tliey do give thanks to God
for it.*

XXV^III. But in what manner do believers attain
tlie assurance of their election ? Who hath ascended
into heaven ? Who liath, with a prying eye, perused the
volumes of God's decrees and secrets ? Who hath look-
ed into the heart of God r We are here indeed to guard
against rash presumption. But what God has, from
eternity determined about the salvation of his pfOple, he
declares to them in tim.e by signs, that cannot deceive
them. He has given them two books, from which they
n^ay gather what is sufficient to know, concerning their
inrouiient in the book of life ; namely, the hook of scrip-
ture, and the book of conscience. In the book of scri[>-
ture, the distinguishing marks of election are delineated
•with great exactness. In the book of conscience, eve-
ry one may read, if he j^ives that proper diligence
which is due td a' matter of such importance,' 'Whether
these marks are to be foinid with him. The scripture
teachies- that the marks of elec'fion are, 1 . Effectual cal-
Ihig by the word and Spirit of God.f 2. Faith in God
'and Christ. J S. Hatred and eschewing of evil. § 4.
The sincere and constant study of holiness. || This be-
ing thoroughly understood and known, what effectual
calling is, what faith in God and Christ, what eschew-
ing of evil, and what the study of genuine «godliness,
the conscience is then to be examined, whether it firids
these things in itself; and upon discovering that the
case is so, the believing soul may^ from these Undoubt-
ed fruits, be assured of its election. And it frequently
happens, that God favors his chosen people with the
blandishments of his most beneficent love, that, while
they are "inebriated with those spiritual and unspeaka-

* JEpU. i. 3, 4. t Rom. riii. 30. + 2 Thess. ii. 13. § 2 Tiiu-
ii. 19. I Eph, i. 4. ^ Thess. ii. U.

fH Of Election.

ble delights, which earthly souls neither conceive nor
relish, they are no less persuaded of their election, than
if they should see their names written by the very hand
of God himself. These things make them cry out to
their infernal enemies, who in vain resist their faith,
Kfiozv that the Lord hath set apart him that is godly fur
himself.'^ Especially if, what then is not usually want-
ing, the internal witness of the Spirit to their adoption
is superadded, of which in Rom. viii. 16. and which
is in the place of a seal.f But there will be occasion
to speak of this more fully hereafter.

XXIX. And it is the interest of believers to endea-
vour earnestly after this assurance of their election.
For, 1. It is not possible, they should live joyfully and
exulting in the Lord, so long as they are ignorant of
this. Nothing hinders them from happily falling asleep
in the Ix)rd, and, through death, reaching to eternal
life, though they are not assured of their election. For
our salvation depends not on ihi^fulL assurance of faith;
but on our union and communion with Christ, which
may remain safe and secure without that. But it is
not the lot of a man, who has his salvation at heart,
and makes it the object of his care, as he ought, to
live in secure joy, so long as he doubts of his election.
2. Nor does this assurance greatly contribute to our
comfort only, but also very much to the glory of God.
For then we suitably value the riches of divine love,
and are safely swallowed up in the immense ocean of
his goodness, when we ascend, in our minds and in
our praises to the original fountain of all grace ; and,
after the example of Paul, celebrate his free love, by
which Ji£ hath chosen us in Christ JesnSy to the praise of
the glory of his grace, zvherein he hath made us accepted

* Psal. iv. iii. t Eph. i. 13.

Of Election. 29

in the Beloved,^ 3. Nay, this certainty of the election,
which we preach, likewise promotes the caretul study
of piety, and kindles a fervent zeal therein. So far is
it from opening a wide door to ungodliness and carnal
security : which nOne dare assert, but he who is igno-
rant of the righteous ways of God, or a malignant per-
verter of them.

XXX. This is the meditation of one who is dius ful-
ly persuaded, and this is his language to his God.
" Dldht thou, O Lord, from eternity, entertain thoughts
of glorifying me, a miserable wretch, who am less than
nothing ; and shall I not again carry thee always in my
eyes, and in my tjosom ? shall I not delight in meditat-
ing on thee } shall I not cry out. Hew precious also are
thi/ thoughts unto me, O God I hoiv great is the sum of
them !'\ Shall I not, with the most sincere repentance,
bewail that time, in which so many hours, days,
weeks, months, and years, have passed, without one
single holy and pleasing thought of thee ? Didst thou,
out of mere love, chuse me to salvadon } and shall not
I again chuse thee for my Lord, my King, my Hus-
band, for the portion of my soul, for my chief, or ra-
ther my only delight ? Didst thou chuse me from
among so many others, who being left to themselves,
have eternal destruction abiding them ? and shall not
I exert myself to the utmost, to excel others in love, in
thy worship, and in all the duties of holiness ? Didst
thou predestinate me to holiness, which is so amiable
in itself, and so necessary for me, that, without it,
there can be no solvation ; and shall not I walk there-
in ? Shall I presume to cavil with thee^, thou brightest
Teacher of truth ; that, separating the end from the
■means, I should securely promise myself the end, as

* Eph. i. 6. t P*^^- '^^•'i-'^i^- 17«

30 Of Effectual Calling.

being predestinated thereto, and neglect the means, to
which I am no less predestinated ? Is thy purpose con-
cerning my salvation fixed and immoveable r and shall
I change every hour, at one time giving my service to
thee, and another time to Satan ? Shall I not rather
cleave to thee with such a firm purpose, as sooner to
chuse a thousand deaths rather than perfidiously to re-
volt from thee ? Shall I not be sfedfast, hmnavtahlcy
akvays aboumUng in the xcork of the Lord, for as much
as I knoxv that my labour is not in tain in the Lord f'*
Wilt thou, by thy Spirit,' assure me of thy love, which
passeth all understanding ? and I not love thee again
with all my heart, all my mind, and all my strengtJi ?
Wilt thou make me sure of my salvation ? and shall not
I, having this hope, purify myself as thou art pure .^"f
Who that understands these things, can deny, that the
doctrine of election, as we have explained it, affords
ample matter to a pious soul for these and such like
meditations ? And who also can deny, that in the prac-
tice of these meditations the very kernel of piety and
Eoliness consists ?

* I Cor. XV. 5S. f 1 John ill. 5.

CHAP. V.

Of Effectual Calling.

JL HE first immediate fruit of eternal election, and
the principal act of God, by which appointed salvation
is applied to man, is effectual calling. Of which the
apostle says,* Whom he did predestinate, them he also
called. Now, this calling is that act, by ivhich those
* Rom. viii. SO.

Of Effectual -Calling./ SI

tvJio arc dioscn by Got!, and redeemed bij Christ, are
sweetlij invited^ and effectiiallij brought from a state of
siny to a state of communion zcith Cod in Christ, both
externally and internally.

II. The tQxmfrom lohich they are called, is a state
of sin and misery, in which all men are involved, ever
since the sin of our first parents ; having the understand-
ing darkened, being alienated from the life of God, thr()
the ignorance that is in them, because of the blindness of
their hearts* For we are reduced to such a pass, that
being sunk in the deep gulf of misery, and having lost
all notion ot true happiness, and wallowing in the mire
of the wickedness and vanities of this world without
end and without measure, and enslaved to the devil,
•%o whom we have stretched out our hands as conquered
captives, we are utterly excluded from the saving com-
munion of God and Christ. All have sinned, and come
short of the glory of God. ■\ Now, o\i\. oi ih\s darkness
of ignorance, sin, and misery God calleth us unto his
viarvellous lighi,\ and delivers us from this present evil
zcorld.^ And we are not to forget our former state t
Remember, that at a time ye were zvithout Christ, being
aliens from the commonxveallh of Israel, and strangers

from the covenant of promise, having no hope and zvithout
God in the ziyorld.\\ The meditation of this tends tq
humble us the more deeply before God, who calleth
us ; the more to prize the riches of his glorious grace,
and the more to excite us to walk wortiiy of our cal-
ling, and of God, by whom we are called.

III. The term to xchich we are called, is Christ, and
communion with him. For thus he calls out, penu
ELAi, Look to me, or incline yourselves to me, and be

^e saved, all the ends of the earth.^ In this communion

♦ Eph. IV. 18. t Rom. iii, 23. X 1 Pet. ii. 9. ^ Gal. i. 4-.

J! Eph. ii. 12. «; Is. xlv. 22.

52 Of Effectual Calling.

\\'ith Christ consists that mysticjil and most delightful
marriage of the elect soul with Clirist, to which he in-
vites him with all the allurements of his gospel, and
whose exalted nuptial song Solomon sung : Wisdom hath
Indldcd her house. — She hath se/it forth her maidens, she
crieth upon the highest places of the city — Turn in hither
• — come eat of my bread, and drink of the zvine ivhich I
have mingled, Prov. ix. 1, 3, 4, 5.

IV. From this communion results the communica-
tion of all the benefits of Christ, both in grace and in
gloiy, to which we are likewise called. Hearken dili-
gently unto me, and eat ye that xchich is good, and let your
soul delight itself in fatness. Incline your ear, and come
unto me : hear, and your said shall live : and I will make
an everlasting covenant zvith you, even the sure mercies
of David.* Thus he calleth us to his kingdom and glori/'.-\

V. And since Christ cannot be separated from his
Father and his Spirit, we are, at the same time, crlled
to the communion of the undivided Trinity. That our

fellowship may he xoith the Father, and with his Son Jesus
Christ ;\ to which Paul joins the communion of the Holy
Ghost.^ Now, it is the very top of our happiness, to
exult in God as ours, and sing aloud to him. My God,
while he himself calls to us. My people. \\

VI. Moreover, as all the elect are partakers of cne
and the same grace, they are all likewise called to mu-
tual communion with one another : That ye also may
havefellozcship with us.^ Believers of the New Testa-
ment with those of the Old ; the Gentiles with the Jews,
with whom they are of the same body** in Christ, who
hath made both one.-\f Nay, those on earth with those
in heaven. For all things are gathered together in one
in Christ, both zvhich are in heaven, and zvhich are on

* Is. Iv. 2, 3. t 1 Thess. ii. 12. % 1 John i. 3. § 2C(>r.xiii.
li. 11 Hes. ii. 23. ^ 1 John i. 3. ** Eph. iii. Q. ft Eph. li. 14.

Of Effectual Calling. S^

earthy even in him ; in ichom also zee have obtained aji
inheritance.''^ And this is that blessed state, to which,
by the holy and heavenly calling, we are invited ; name-
ly, communion with Christ, and, by him, with the un-
divided Trinity, and consequently with all the saints,
both militant and triumphant, not even excepting the
praising assembly of angels, that, with them, we may
exult in the most delightful fruition of all the blessings
of God. For all who obey this call, arc come unto mount
AS'iojiy and unto the city of the living God, the heavenly
Jerusalem, and to an innumerable company of angels, Iq
the general assembly and church of the first-born zchich
are 'jvritten in heaven, ajid to God the Judge of all, and.
to the spirits of just men viade perfect, and to Jesus the
Mediator of the new covenant.^ What grander thing
can be spoken ? what more noble and divine can be
conceived ?

VII. Now, this calling xs given partly externally, by
a persuasive power, called moral suasion ; partly inter-
nally, by a real supernatural efficacy, which changes
the heart. The external call is in some measure pub-
lished by the word of nature, but more fully by that of
super?iatural revelation, without Vv'hich every word of
nature would be insufficient and inetTectual. The in-
ternal proceeds from the power of the Holy Spirit, work-
ing inwardly on the heart ; and without this every ex-
ternal revealed word, though objectively very sufiici-
ent, as it clearly discovers every thing to be known,
believed, and done, yet is subjectively ineffectual, and
will never bring any person to the communion of Christ.

VIII. Nature itself is not silent, but many v/ays calls
on man, that, laying aside an excessive care and pur-
suit of earthly things, and of this animal life, he may

* Eph. i. 10, 11. t Heb. xii. 22, 23, 2K

Vol. II. E

34 Of Effectual Callin(3.

aspire after better, heavenly, and eternal things. For
when, with attentive eyes, he surveys that glittering-
canopy on high, and consequently the whole heaven,
bespangled with so many constellations, and sparlcling
with so many stars, above which, according to the ge-
neral belief of mankind, the throne of the Supreme Be-
ing is placed, he feels a certain strong desire excited in
his breast, that, leaving this earthly dross, he may here-
after be allowed to ascend on high, be admitted into
the inmost recesses of nature, and received into fellow-
ship with God. Then, while in his thoughts he tra-
verses the starry tracts, he takes a pleasure to look
down with contempt on the pavements of the rich, nay
on this whole earth, with all its gold ; not only that
which it has already produced and furnished for current
coin, but that which still lies concealed for the avarice
of posterity. Tlien he learns to despise the most state
}y porticoes, cielings inlaid with ivory, woods formed
by art, and rivers conveyed home, when he traverses
the whole universe, and looking down from on high on
this ten^estrial globe, which is confined, and covered in
a great measure with the sea, and even where it wide-
ly extends greatly uncultivated, and either scorched
with heat, or frozen with cold, he thus says to himself:
*' Is this that insignificant spot, which so many nations
divide among themselves by fire and sword ? When
thou hast raised thyself to the contemplation of these
things truly great, as often as thou shalt espy armies ad-
vancing with banners displayed, and, as if some great
project was in agitation, the horse now advancing to
gain intelligence, again pouring forth from the flanks,
you may well say. The dtadly squadron marches over
the plain. This is but the excursion of ants, toiling
within a scanty compass. There are vastly extensive
regions above, into the possession of which the soul is

Of Effectual Calling, 3S,

a<3mittecl j and thus, it it has carried away nothing from
the body, if it has wiped olT its filth, it has sprung up
light, disencumbered, and content with Httle. Unless
1 be admitted into these regions, my bh th has been in
vain. For why should I rejoice for being numbered
among the living ? Take away this inestimable good,
life is not of such value, that I should sweat and fatigue
myself therein. O ! how contemptible a thing is man,
unless he is advanced above what is human !" Thus
the book of nature, thus the contemplation of the hea-
vens, taught Seneca both to think and speak.*

IX. But seeing the same nature teaches us, that
God is far more excellent than those very heavens,
which are his throne and the work of his hands, that he
is both the Creator and Ruler of the heavens ; the same
works invite man to seek after the communion ot God
himself above all things. Xox happiness cannot consist
in barely dw^elling in heaven, unless one enjoys the fel-
lowship and communion of God there. Thus by the
voice of nature men are invited lo seek God, if haply
ihci) might feel after him and fnd him.f He left not
himself without zcitness, in that he did good,^, and that
by discovering himself to be the fountain of all good,
both the greatest and the best of beings, whose commu-
nion alone can render any perfectly blessed. " It is
therefore an old saying, handed down from our ances-
tors to mankind, that all things were both framed by
God and in him consist ; and that no nature can be
sufficient for its own safety, which is only entrusted
with its own preservation, without God." Thus the
author of the book de mundo, extant among Aristotle's
works, c. 1 1. and who concludes with these excellent
words ; " Whoever would attain to a blessed and hap"

* In prefat. quxsl. natur. f Acts xvij. 27. % Actsxiv. 17.

56 Of Effectual Calling.

pv life, must partake of the Deity from the very begin-
ning."

X. Nor does God only invite men by the light of
nature to seek him, but he also gives some hope of en-
joying him. For why else should he forbear sinners
with so much long-suffering, unless he had decreed to
take pity on some of them ? Would it be worthy of the
most pure Deity, to preserve now for so many ages,
the world subjected to vanity by the sins of men, un-
less there were some of mankind, to whom he was
willing to shew himself glorious in their happiness ?
The Lord is long-suffering to tis-zoard, not xcilling that
any should perish^ hut that all should come to repentance*
And as this consideration of the divine patience and
forbearance, shining forth in the whole government of
the world, yields some hope of salvation, a?id the long-
sulfei'ing of our Lord ought to be accounted sahalion,-f
so this goodness of God should lead every one to repen-
tance, Rom. ii. 4.

XI. For nature also teaches, that it is not possible,
that any one can enjoy converse and familiarity with
God, who does not sincerely endeavour after purity and
holiness, and, as the Emperor Marc Antonine speaks,J
labours " to live a Hfe resembling God." For like de-
lights in like, and rejoices to communicate itself there-
to. Plato§ says well, " What practice is it that is
agreeable to, and an imitation of God ? This, and that
ancient one, that like delights in like." Thus man is
invited to the practice of the strictest purity, by the
voice of nature herself, in order that he may enjoy com-
munion with God. I cannot forbear adding^ the «jra-
dation of Agapetus, which is really fine and strictly
true. Thus he says to the Emperor Justinian : " For

* 2 Pet. ill. 9, t lb. ver. 15. X Lib. 2. § 5.

§ De liegbus, lib. 4.

Of Effectual Calling. 37

he who knows himself, shall know God. He who
knows God, shall be made like to God. He shall be
like God, who is worthy of God. He shall be worthy
of God, who does nothing unworthy of God, but me-
ditates on the things of God, and speaks what he thinlcs,
and acts what he speaks."

XII. All these things the royal prophet* has exhi-
bited in a concise, but very strong manner. TJit Iv^a-
vens declare the glory of God : for as they are his throne,
curiously framed, so they display his power, majesty,
greatness, and holiness, before which the heavens them-
selves confess they are not clean : and in the mean
time by their exceUence* they invite men, within their
circuit to endeavour to the utmost after the enjoyment
of communion with the great and good God. ' Awl the
Jtrmamcnt shexveth his hand// zcor/,-, proclaiming, that
by his word only it was framed together. Daij unto
day iillereih speech, and night vnto night shencth linozc-
Icdsre. These vicissitudes of lin:ht and darkness mutu-
ally corresponding in so exact and constant an order, ar-
gue a most wise director. And there is no day nor night
but speaks som.ething of God, and declares it to the
next, as the scholar of the preceding and the master of
the following. There is no speech nor language, zvhere
their voice is not heard. If thev were words, the in-
struction would cease vvdth their sound ; but now Vv'hat
the heavens declare, they do it aKvays, and in the same
manner. J't they Vv'ere speeches, and sentences de-
duced with m.iich subtilty from their reasons and cau-
ses, they would labour under obscurity : if tlicir voice
was heard, it would stim us with its excessive noise.
But now the heavens instruct both constantly, clearly,
and sweetly. For though their voice is not heard, yet

* Psal. :vix. 1, 2, S, 4.

$1 Of Effectual Calling.

tliey liavc a voice, no less strongly adapted to strike the
mind, than the sound of a trumpet or of thunder ; see-
ing ihQy exhibit to the eyes of all the magnificence of
their Creator, so clearly as to escape the observation of
none, but the wilfully blind. Or perhaps this is the
meaning : There h' no speech nor Language, zchcre their
voice is not heard, lliough people diiler from one ano-
ther in languages, and the Greek understands not the
Barbarian , yet the heavens have a common language
adapted to the instruction of all alike : and nothing but
a culpable carelessness can hinder the most distant j)eo-
plc from improving by the instruction, as it were, of
one teacher. Their line is goiteouUhrough all the earth.
The instruction of the heavens is like that of school-
masters, who teach their diiidrcn their letters, namely,
by drawing their strokes before them. Tlius the hea-
vens draw lines or strokes with their rays, and as it
were letters of the alphabet, from which combined and
variously joined together an entire volume of ^^'isdom
is formed. Hiis is the signification of k av, as Is.
xxviii. 10. line upon iine : from which the Greek ph-
TiioNGOs, which the apostle uses, Rom. x. 18. docs
not differ much, denoting not only a sound, but also a
letter of the alphabet, according to Plutarcli in Fabio,
as Scapula has observed in his lexicon. Nor is ii neces-
sary Me say, that the text is here corrupted, or that the.
Septuagint read kolam, their voice. . And this line is
gone out through all the earlli, and their icords to (he end
of the tcorld. All mankind, whether in a habitable or
desert country, are taught by this master. Iliere is no
corner of the world, where the figures ot the lieavens,
as so many arguments of tlie divine pertections, arc not
to be seen. And this is the reason, that induced me
just now to propose the reasonings ot those (if you ex-
cept the quotation from Agapetus, a deacon of the

Of Effectual Calling. 33

church of Constantinople) who had no other master but
nature.

XIII. But though this Invitation, which nature gives
to seek God, be sufficient to render them xvithoiU ex-
cuse, who don't comply with it,* yet it is not sufficient,
even objectively, for salvation. For it does not affi)rd
that lively hope, and which maketh not ashamed, which
is only revealed by the gospel ; whence tlie (ycntiles
are said to have been xvithout hope in the :corhl.-\ It
does not teach the true way to the enjoyment ot
God, which is no other than faith in Christ. It
does not sufficiently instruct us about the manner, in
Avhicli we ought to worship God, and do what is accep-
table to him. In short, this call by nature never did,
nor is it even possible it ever can, bring any to the sav-
ing knowledge of God. The gospel alone is the poicer
of God unto salvation, to every one that believeth.%

XIV. Tliey do not obtain our assent, whether they
be ancients, a list of whom Casaubon,§ and after him
\'ossius|| have drawn up ; or whether they be modems,
who maintain, that good men among the Gentiles were
brought to salvation by this call of nature, without the
knowledge of Christ. And we think, some of our
brethren ascribe too much to nature, w^ho are pleased
to tell us, " That men, if they had not been wilfully
blind, could, by what is known of God, have attained
to some knowledjj-e of the divine inercv, by which thev
might obtain salvation, in a manner perhaps unknown
to us ; tliou^^h that knowledge had been destitute of
the distinct knowledge of some mysteries, which they
could no way discover of themselves."^ We are per-
suaded, there is no salvation without Christ ;* * no coni-

* Rora. i. '20. t Eph. ii. 12. % Rom. i. \Cu § Exercit. i. a<i
apparat. aHii^l. Baronii. || flislor. i'elag. lib. S. p. 3. thes. 11.

^j Aiiiirak'us, Sjiccini. aninr.ud in e.xe?:».'. cle gratis, unlv. p. 2. p.
1:5.3. *•* Acliiv. 12.

40 Of Effectual Calling.

munion of adult persons with Christ, but by faith in
him ;* no faith in Christ, without the knowledge of
him ;t no knowledge, but by the preaching of the
gospel ;J no preaching of the gospel in the works of
nature. For it is that viysteri/ zvhich zvas kepi secret
since the rcorld began.^

XV. To what purpose then you will say, is this call
by the light of nature ? Not to speak of being wUhoid
excuse i just now mentioned, and which indeed may be
the end of him who calls, though not of the call itself;
that calling serves to pave the way for a further, a more
perfect, and a more explicit call, which is done by tlic
gospel, and as a prelude of a fuller instruction. For
as grace supposes nature, which it perfects ; so the
truths revealed in the gospel, have for their foundation
those made known by the light of nature. When a
person under that glimmering light has discovered, that
there is a God, that happiness consists in communion
with him, and in comparison of him all things are no-
thinjr, and that he is the rewarder of those who seek
him, and that if he is sought in a proper way and man-
ner, he is not sought in vain ; he has now a foundation
laid, on which to build the gospel, which declares
what that God is, in what manner he becomes propi-
tious to men in Christ, how he is to be sought, and in
what method he will certainly be found. And thus
that knowledge which nature teaches, being sanctified
by the Spirit, renders the mind more fit to embrace
those truths, which, though they surpass, arc yet so far
from destroying, that they perfect nature. And it is
very expedient for believers, who live under the gospel,
to have always the book of nature betore their eyes :
which furnishes them with useful instructions, and

•

* Eph. iii. 17. f John xvii. 3. % Rom. x. 14. §.Rom. xvi. 25..

Of Effectual Calling. 41

lashes the conscience with continual reproaches, unless
they love, worship, and praise the Deity, who is every
where present. Which the Heathens themselves, as
Epictetus and others, have represented in their own
way.

XVI. We therefore add the other call by the zvord
of God supernaturalb^ revealed, either immediately
from God's own mouth, as was formerly done to the
patriarchs, prophets, apostles and others ; or mediately
by the ministers of God, whether they preached it by
word of mouth, or consigned it to writing. Thus Paul
says, Hozo shall they believe in him ofzvhom they have
not heard ? and how shall they hear without a preach"
er ?* And here indeed the law has its particular pro-
vince assigned : It convinces man of sin,f awakens hint
to a sense of his misery, drives the sinner out of him-
self, stirs him up to desire deliverance, and dictates
this sigh, O wretched man that I am, who shall deliver
me from the body of this death /J Therefore the law
ought certainly to be preached in its vigour and force,
that hwzoing the terror of the Lord, men may he brought
tofaith.^ But yet the principal part is performed by
the gospel, which revealing Christ, and the fulness of
all grace and salvation in him, allures, by its endearing
sweetness, awakened and concerned sinners to commu-
nion with God. Nothing more powerfully pierces into
the inmost recesses of the heart, than that most allur-
ing invitation of Jesus, Come unto me, all ye that labour,
and are heavy laden, and I will give you rest.\\ Lei hurt
that is athirst, come : and zchosoever xvill, let him take
the zvater of life freely .^ This word is the power of God
unto salvation, to every one that believeth** If the law

* Rom. X. 14-. t Rons. iii. 20. % Rom. vii. 2'k § 2 Cor. v.
11. II Matth. xi. 28. «[j Rev. xxii. 17. ** Rom, i. 1«.

Vol, II, E

4^' Of Effectual Calling.

only were preached, it would, by its horrors, harden
seuls, driven to despair, into a hatred of God, as a se-
vere avenger of sin. Biit by adding the gospel, which
makes a bright hope of grace to shine, even on the
most abandoned sinner, if, displeased with himself, he
heartily desires it, obstinate hearts come to relent, and to
be melted down into a love of God, and of his Christ.
And therefore nothing ought to be more sweet, no-
thing more dear to us, than the most delightful word
of the gospel, in which are brooks of honey and butter.*
XVII. This word of grace was published in the
Vv^orld from the very first sin of man, but variously dis-
pensed :-\ but in such a manner, that it was sufficient
for instructing the elect to salvation, in all ages, ac-
cording to that measure of grace and knowledge, which
the providence of God distributed in each period of
time. When the revelation was more sparing and ob-
scure, God being satisfied with a less accurate mea-
sure of knowledge, did, by thti secret power of his Spi-
rit, unite the elect to Christ, and kept them united by
an almost invisible bond, which yet no force could
break asunder. But when he had more brightly dis-
covered himself, he required a more explicit knowledge
and faith. And as he clearly teaches his people, hozo
they ought to Tvalk,and to please God, so he also requires
them to aboitnd more and viore.X

XVIII. We do not agree with those, who think,
that, by the unwritten word of God, those only were
called to salvation through faith in Christ, who were
eminent for the spirit of prophecy, but that the rest of
the church was brought up so rudely, that they were
brought to an unknown Christ, by the help of the law
of nature alone, v/ithout the Spirit of faith. For down

a

* Is. lii. 7. Job XX. 17, t Heb. i. 1. X I Thess. iv. 1.

Of Effectual Calling. 4#

from Adam, the church of those that were to be saved
had one and the same precious faith with the prophets^
as also a common salvation. God did not «only speak
to the prophets, for their private use, but by the pro-
phets to the fathers.* The prophets would have acted
perfidiously, had they put the candle, that was lighted
for them, under a bushel, and indolently wrapt in a
napkin the talent entrusted with them. Nor is it con-
sistent with the piety of the ancient fathers, not to have
inculcated, with care and diligence, upon their chil-
dren, what they themselves had learned about the pro-
mised seed of the woman. So that we are not to doubt
of the revelation of a Saviour made to the elect from
the beginning : but we are not to determine any thing
rashly as to the manner and measure of knowledge.

XIX. This call by the gospel was never given unir
versally to all men, unless perhaps in the beginning of
the world just springing from Adam, or rising again
from Noah. Though even then God gave warning of
tlie seclusion of some from his grace, by the distinction
he made between the seed of the woman and the seed
of the serpent ; and by separating Ham from his bre-
iliren by a dreadful curse, and by the ancient prophet
cy of alluring in after times the posterity of Japheth into
the tents of Shem, which insinuated, that the posterity
of Japheth should for some time be aliens from the
communion of the people of God. Afterwards the
greatest part of mankind being left to themselves, God
vouchsafed the word of his grace to the posterity of
Abraham, yet not to them all. In fine, when he claim-
ed Israel to himself for a people, he rejected the other
nations, and suffered them ail to walk in their own
ways.-j- And though, upon breaking dovv^n the wall of
partition, the apostles were enjoined to preach the go3-
* H^b. i. 1. t Acts xir. 16.

4# Of Effectual Calling.

pel to every creature, without any distinction ; yet It
was never so universally preached, but that there were
always very many nations, and still are at this day, to
whom no report of the gospel ever reached. They are
therefore mistaken who, having feigned an universal re-
demption by Christ, and an universal objective grace,
as it is called, have at the same time devised, for sup-
porting it, an universal call to Christ.

XX. This call contains the command of faith, by
which all men without exception, to whom God vouch-
safes the same, are enjoined to believe in Christ, in that
way and manner which is revealed in the gospel : Look
tmto ?7?e, a?id be ye savedy all the ends of the earthJ^
Now, the method of believing is this : ,first, That a
person do heartily acknowledge all men without excep-
tion, and himself among the rest, to be liable to con-
demnation because of sin : and then, that he embrace
the principal truths of the gospel ; namely, that there
is no salvation but in Christ, nor any communion with
Christ, but by a true and lively faith : viorecvej', that
he do not neglect so great salvation, but renouncing all
earthly enjoyments, and rejecting every false remedy
for his sins, he only desire the righteousness of Christ,
receive him as his Saviour, give himself up wholly to
him, not doubting, but, so doing, he shall find rest to
his soul. All and every one in particular therefore, to
whom the gospel is preached, are not commanded im-
mediately to believe, that Christ died for them. For
that is a falsehood. But they are comm^anded to pro-
ceed i:. that method whic"h I have now described ; and
not to take comfort to themselves from the death of
Christ, before, having acknowledged their own misery,
and renounced every thing but Jesus, they have com-
mi[ted themselves sincerely to him. It cannot thcre-

* Is. xlv. 22.

Of Effectual Calling. 45

fore be concluded from this general call, who tliey.are
for whom Christ died : but only this, that there is no
other name given under heaven, by which we can be
saved ; and that in him, as an all-sufficient Saviour,
every believer shall have life.

XXI. But that exta^nol call will bring none to com-
inunion with Christ, unless it be accompanied with the
internal^ which is accomplished not only by persuasion
and command, but by the powerful operation of tliL'
Spirit. There is a certain call of God, whereby he
makes the things which he calls, to exist, by that very
call. By such a call, he calkth those things which be
not, as though they were* For when he said, Let there
be light, immediately there xvas light.-]- Not unHke
this is that internal call of the Spirit, of which the apos-
tle writeSjJ God who commanded the light to shine out of
darkness, hath shined in our hearts. But when he says
to the elect, in the hour of their blessed visitation, /irc^/.r
thou that steepest, and arise from tlie dead, and Christ
shall give thee light, ^ it is not more possible for them to
remain any longer in the sleep of death, than it was pos-
sible for Lazarus to continue in the grave, after Cluist
had said to him, Lazarus, come forth. \\

XXII. Here God exerts his infinite power, by which
he converts the soul no less powerfully than sweetly.
AVhile the gospel is externally proposed to his chosen
people, he gives thon tlie eye: of their understanding to
be enlightenedj that they may know zvJiat is tlie hope of
their calling, and zvhat tlie riches of the glory of his in^
heritance in the saints *l lie openeth their iicarf, that
they may attend unto the things which are spoken ;^ * and
causes them to receive the ivord zvith all readiness of

* Rom. iv. 17. t Gen. i. 3. +2 Cor. Iv. G. § Eph. v. H.
II John xi. 43. % Eph. i. 18. ** Actsxvi. 1 k

46 Of Effectual Calling.

vwtd.'^ He writes his law on their hcart,-|- puts the
reverence of himself there. J And he not only calls
them from darkness to his marvellous light, but also,
by the call, drmvs them, not to stand still in the path
of doubtful deliberation, but to rim afler him.^ Not
only does he put them in an equal poise, but tarns
fht'm.^ lie not only advises, but persuades, and //^^ is
sironger, and prevails. \ Nor does he only solicit, but
he transhUeSy** not by an ordinary, but by that mighty
power, by which he raised Christ from the dead .ft
I^^t man's shifting pride put on what form it will, it
must be obliged to confess, that, in this matter, these
are so many displays of divine omnipotence, like so
many thunder-bolts thrown out to level its pride.

XXIII. Nevertheless, God deals here witli the ra-
tional creature in such a manner, that the liberty of the
human wdll remains quite unaffected : which he is so
far from destroying by the energy of his power, that,
on the contrary, he rescues and maintains it. He put^
mdeed, into the heart of Titus the earnest care of goings
yet so as to undertake the journey idtroneously and of
his oxen accord.W It is a violence indeed, but that of
heavenly love, the greater the sweeter. A certain
kind of compulsion, but that of the most cliarming
friendship ; to the end that the soul, being loosed from
the chains of sin and Satan, may rejoice in the most
delightful liberty. God does not drag along the un-
willing by head and shoulders, but makes them Wrl-
Iing,§§ bringing his truths so clearly to their understand-
ing, that they cannot but assent ; so effectually gaining
upon their will by the charms of his goodness, that they
are not able to reject them ; but yield themselves con-

* Actsxvii. 11. t Jer. xxxi. 3.3. + Ezek. xi. '20. § Cantic.
i. 4. II Jer. xxxi. 18. ^ Jer. xx. 7. ** Coi. i. \\i. ff K;;i),
X. 20. :J.| 2 Cor. viii. 16, 17. §§ Phil. ii. 13.

Of Effectual Calling. 4$^.

qiieved, and that with the highest complacency ; cry-
incr with jov, O Lord, thou hast enticed me^ and I was
enticed ; thou art stronger than /, ajid hast prevailed.*
1 may well exult in this victor)^ and triumph over the
devil, for that I myself am conquered by thee. And
who can be so surly, as to complain of any violence
done to human liberty, by this winning power (so to
speak) of the Deity ?

XXIV. It was truly inconsistent with the power and
majesty of God, to attempt any thing, and leave it in
suspence, and not bring it to a final issue -, it was like-
wise unworthy both of his goodness and wisdom, so to
vex and distress a man endowed with reason and will,
as, in a matter of the far greatest moment, to act with-
out knowledge or against his will, by a certain fatal
and blind instinct of his own. He therefore employs
the highest force, thereby to conquer the highest cor-
ruption of nature ; but a pleasant force, a force under
the direction of wisdom, as became an intelligent and
rational nature ; which is so willingly overcome, as not
only not to resist, because nothing can resist God,
when he walls to convert the soul ; but also because,
should it resist, it would think itself most unhappv,
We are here however to distinguish between the be-
ginning and accomplishment of the call ; as also be-
tween the object of the call and the end, or that in
which it terminates. For at the beginning of the call
man necessarily resists, and cannot but resist, because
the object is an unbelieving and rebellious sinner, and
a child of disobedience : but in the consummation, he
necessarily makes no resistance, and cannot now resist,
because the end of this call, or that in which it termi-
nates, is a believer, who owns himself conquered, and
glories in the obedience of faith. This is what the

* Jer. XX. 7.

48 Of Effectual Calling.

Greijk authors emphatically call, peithanagke, ^A<?
constraining persuasion of God, who calls.

XXV. Nor do the many admonitions, promises,
and threatening-s, by which we are invited, make any
thing against this taith j which, as they inform us of
our duty, so they are made effectual to conversion by
the internal operation of the Spifit. Nor ought the
complaints of God and of Christ, of the unwillingness
of people to be converted, be objected to it • because
the discourse is not there of any inward power that
would bring about their conversion, as if they were
able to weaken that, but of the external ministry of
the word, against which the wicked harden their hearts.
Neither are we to urge, what we elsewhere find about
saddcfiing and grieving the Spirit of God : because wc
are to distinguish between the common operations of
the Spirit of God, and the special operations of the
Spirit of grace ; between the moral, and the super-
natural actions of the Spirit of grace ; between some
more feeble impulses to certain exercises of virtue and
piety, and that grand attempt of the Spirit intending to
convert an elect person. lliey grieve the Spirit of
God, because they rather chuse to obey the impulses
of the fiesh and of the devil, than his holy admonitions,
which are partly proposed externally by the word,
partly insinuated into their mind by conscience. Be-
lievers themselves also grieve the Spirit of grace, where-
by they are sealed, as often as they refuse to comply
with his holy admonitions ; but conscience, in which
the Spirit has set up his throne, in vain struggling with
them, they suffer themselves to be carried away by the
flesh and the world : as often also as they do not, with
a becoming reverence of soul, receive, cherish, and
follow his holy impulses, when he quickens them to
duty. Whence nothing can be concluded against the

Of Regeneration. 49

invincible cfHcacy of God, vv^hcn he calls internally, and
efFcctually undertakes the conversion of his people.

XXA'I. Thus we ought attentively to consider, care-
fully hearken to, and willingly comply with the call of
God, both the external by the light of nature and reve-
lation, and the internal by the Spirit, so that, being
brought to communion with God and Christ, zee may
shm- forth the praises of him luho hath called us out of
da?'kfiess i/ito his viarvellous ligJU.^

* 1 Pet. ii. 9.

CHAP. vr.

Of Jlegeneratiou>

J3 Y that same word, whereby the elect are called
to communion with God and his Christ, they are rege-
nerated to a far more excellent life. For thus James
sairh. Of his own zvill begat he us zcith the xcord of truth,
that zee should be a kind of first fruits of his creatures*
It is therefore proper, our discourse lead us from effec-
tual callings to meditating on Regeneration.

II. But here all things are deep, and wrapt up in
many mysteries. Who can unfold to us the secrets of
our own corporal birth ? AVho can distinctly declare, in
what manner he was poured out like milk, and crudled
like cheese within the bowels of his mother ? The pro-
phet himself, as if he was seized with a holy amaze-
ment, cried out, I zvill praise thee ; for I am fearfully
and zvondeifulli/ made : viarvellous are thy icoi^ks j and
that my soul knozveth right zcell. My substance ivas not
f- I Pet. i, 18.

Vol. IL ' G

to Of RegejJeration.

hid from thee^ when Iivas made in secret, and airiouslj/
wrought in the loxvest parts of the earth. Thine eyes did
see my substance, yet being imperfect .^ But if those
things, which regard the origin of our body, and the
beginnings of this animal hfe, are invoh^ed in such
darkness, as to frustrate the inquiries of the most saga-
cious ; how much more invoh^ed are the things, that
constitute our spiritual regeneration, which none can
doubt to be mystery all over ?

III. Yet this is so necessaiy, that our Saviour has de-
clared, that, without it, there is no entering into the
kingdom of heaven. f It therefore deserves to be in-
quired into ; that, if we have perhaps attained to it,
we may celebrate with due praises the glorious perfec-
tions of God our Father, which shine so conspicuously
in this illustrious work, and properly valuing our happi_
ness, we may frame our whole life in a manner suita-
ble to it.

IV. We give this definition of it : Regeneration is
that supernatural act of God, whereby a new and divine
life is infused into the elect person, spiritually dead, and
that from the incorruptible seed of the xvord ofGody made

fruitful by the iiifinite poxver of the Spirit.

V. We are all dead in Adam,\ through the poison of
the tempting serpent. This murderer from the begin-
ning^ had such success attending his endeavours, that
all men who now exist are by nature dead in trespasses
a?id sins.\\ That is, 1 . They are separated at the great-
est distance from God and his Spirit, who is the soul of
our soul, and life of our life ; or, in the language of
Paul, alienated from the life 'of God.^ 2. They are spi-
ritually insensible as to all spiritual things, and destitute
of all true feeling : they don't rightly consider the load

* Psal. cxxxix. 14-, 15, 16. f John iii. 3, 5. % 1 Cor. xv. 22
§ Johnviii. 44. || Eph. it. 1. f Eph. iv. 18.

Of Regeneration. 61

of their sins, because they are in them as in their ele-
ment : nor have a riglit knowledge of their misery, be-
ing past fteling ;* nor have they any relish for divine
grace, because it has not yet been conferred upon them ;
nor any longing after heavenly things, being ignorant
of their worth. S. They are wholly incapable of every
act of true life ; for we are not sufficient of ourselves to
think anil thing as of ourselves. -f The understanding,
overspread with dismal darkness,;|: hath not set God he-
fore it ;§ receiveth not the things of the Spirit of Gody
neither can it know them.\\ The w^ill has n"> tendency
0 things unknown : and thus all the things of God arc
despised by it as mean. And if, at times, it seem to
perform any things, that have some appearance of vital
actions ; this proceeds not from a principle of life ; but
resembles those automatical or artificial motions, by
which statues, ingeniously framed, counterfeit living
animaJs.

VI. But as a dead carcase sometimes swarms with
vermin, arising from putrefaction, in which the briskest
life is observed ; though of another order and kind from
that life, which was formerly in that body ; so in like
manner, there is a kind of life in a man spiritually dead,
but it is carnal, hellish, and diabolical, at the greatest
distance from true life, and which, the more vigorous
it is, gives the more evident signs of the most deplora-
ble death. The apostle has elegantly joined tliis death
and life. When ye xaere dead in trespasses and sins, ye
walked 1)1 theyn, as is the life of this ivorld.\ So Beza
translates. In the Greek it runs, kata ton aiona
Tou KosMou TOUTOU. Klcgantly Philo. Allcg. lib.
i. defines this death : " When the soul is dead as to
virtue, it lives the life of vice." Not unlike to what

^ Eph. iv. 19. f 2 Cor. iii. 5. % Eph. iv. IS. § Psal.
ixxxvi. U. II 1 C©r. ii. U. «f Eph. ii. 1, 2,

52 Of Regeneration.

MacariLis says, homil. 12. " When Adam began to en-
tertain evil thoughts and devices, he perished as to God.
Yet we say not, that he perished altogether, was de-
stroyed, and quite dead ; but that, though as to God,
he was dead, yet he was alive as to his own nature."
What Macarius says of Adam has universally place in
all : for, in a man spiritually dead, a natural or animal
life remains, which, though not active in that which is
good, is doubly active in that which is evil. The un-
derstanding, not apprehending the wisdom of God,
looks upon it as foolishness ;* and yet, when it would
find wisdom in the things of God, it so transforms them
by its mad presumption, and compels them, even against
their nature, to a conformity to the notions of its trifling
presumptuous self-wisdom, that while by an impious
attempt it presumes to correct the wisdom of God, it
transforms it in a dreadful manner into downrijrht fol-

o

ly. The will, not finding any thing in God, where-
with it can take delight, seeks it either in the creatures
without God, or, which is more abominable, in the very
perpetration of wickedness. The affections, shaking
off the reins of reason, rush on in full career. The bo-
jdy, with all its members, is the throne of mad and fu-
rious lusts. And the whole man, being so averse from
God, and infatuated with the fond love of himself, sets
liimseif up for an idol, makes his own advantage his
supreme end, and his own pleasure, his most infallible
law. This is the life of the soul, which is dead ichiie
living. 'l

VII. And thus it is with the elect before regenera-
tion : but by regeneration a new life is put into them,
resulting from a gracious union with God and his Spirit.
For what the soul is to the body, that God is to the souJ.
Mvieover, this spiritual life may be considered, either
* 1 Cor. ii. 14. f 1 Tim. v. 6.

Of Regeneration. 5f

by way o^faculli/, and in \\\q first act, as we are wont
to speak in the schools ; or by way ot operation, and in
the second act. In the former respect, it is that inward
constitution of the soul, whereby it is fitted to exert
those actions, which are acceptable to God in Christ,
by the power of the Spirit uniting it to God : whether
such actions immediately flow from tliat principle, or
whether they lie concealed for some time, as fruits in
their seed. In the latter respect, it is that activity of
the living soul, by which it acts agreeably to the com-
mand of God, and the example of Christ.

VIII. If we attend to this first principle of life, there
is not the least doubt, but regeneration is accomplished
in a moment. For the transition from death to lite ad-
mits of no delay. No person can be regenerated, so
long as he is in the state of spiritual death : but in the
instant he begins to live, he is born again. Wherefore
no intermediate state between the regenerate and un-
regenerate can be imagined so much as in thought, if
•we mean regeneration in the first act : for one is either
dead or alive ; has either the spirit of tlie flesh and the
w^orld, or the Spirit of God actuating him ; is either in
the state of grace, or in the state of malediction ; is
either the child of God, or of the devil ; is either in tlie
way to salvation, or in that to the curse. There nei-
ther is, nor can be any medium here, llie holy scrip-
ture divides all mankind into two classes, sJiccp and
goats* and compares their goings to tzvo ways ; where-
of the one, which is broad, leads to destruction j the
other, which is narrow, to life jt and there is none
found, who does not tread in one or other of tlies^
ways. And what if it should happen, that he, wliom
some imagine to be in an intermediate state, should
depart this animal life, before he be fully brought to
■" Matth. XXV. 2, 3. f Matth. vii. 13, Ik

54 Of Regeneration.

the spiritual life, would such a one be received into
heaven ? but heaven is open only to the actually rege-
nerate ;'^ or thrust into hell ? but hell is allotted only
tor the goats, and for those who, to the end of their
liky have walked in the broad way ; or perhaps such
persons will be received into some intermediate place,
where, being free from the pains of hell, and deprived
of the joys of heaven, they will delight themselves in I
know not what natural happiness ; as some Popisli
doctors, discoursing in the council of Trent, of infants
dying without baptism, pleased themselves with these
fond sportings of their imagination ; which the author
of the history of that council,! has not dismissed with-
out a good deal of acrimony and sharpness. Or you
will say, perhaps, it is a case w^hich never happens,
that any one should die in that intermediate state. But
produce me the vouchers of such an assertion, whereby
security is given those in this intermediate class, of
spinning out their lives, till they shall have declared,
of what class they chuse to be. I don't remember to
have read any thing, on that head, in scripture. And
if that intermediate state has such an indissoluble con-
nection with salvation, it will be no longer intermedi-
ate, but a state of grace. For it is grace alone, to
which the attainment of glory is infallibly assigned. I
own, there are various degrees of regeneration in the
second act ; and that the seed of it sometimes lies hid
under the clod, or, at most, exerts some slender and
initial, and, as it were, infantile operations, difTering
very much w^ith respect to perfection, from those ope-
rations, which a more advanced spirit of sanctificalion
produces : yet seeing tliese former also have their rise
from the fountain of the new life, it is plain, that they
who exert them, are to be ranked among the regene-
* John iii. 3. f Lib. ii. p. 157.

Of Regeneration; 5'5

rale. Tor we must say one of these two things ; either,
that these operations ascribed to the intermediate states
proceed from the powers of nature and common grace ;
and thus there is nothing in them, which may not be
found in the reprobate, and those entirely unregenc-
rate : or, that they proceed from the indwelling Spirit
of grace, and so are effects ot regeneration, to which
the beginnings of the new life are owing.

IX. Hence it appears, there are no preparations an-
tecedent to the first beginning of regeneration ; be-
cause, previous to that, nothing but mere death in the
highest degree is to be found in the person to be rege-
nerated. When ive xvere dead in sins, he hath quickened
us together zvith Christ* And indeed the scripture
describes man's conversion by such similitudes, as shew
that all preparations are entirely excluded. Sometimes
it calls it a ?iezv generation, to which certainly none can
contribute any thing of himself : but yet, as natural
generation presupposes some dispositions in the matter ;
so, that we may not imagine any such thing to be in
ourselves, but from God, we have this held forth by
the similitude of a resurrection ; in which a body is
restored from matter, prepared by no qualifications ;
yet because here certainly matter has place, but in the
resurrection of the soul there is nothing at all, therefore
we have added the figure of a creation,t by which we
are taught, that a new creature exists from a spiritual
nothing, which is sin : but as there was not something
in nothing, to assist and sustain creation ; so there was
nothing to oppose and resist : but sin is so far from
submitting to the action of God, that it is reluctant
thereto, and in a hostile manner at enmity with him ;
accordingly, the other images did not fully exhaust and
complete the idea and picture of this admirable action,
* Eph. ii. 5. t Etal. li. 10. Eph. n. 10.

56 Of RECENERAtior.

till at length it is called the vicforu of God : vlctoiy, I
say, over the devil, who maintains his palace,* and
efi'ectually worketh in the children of di::obedience.-\
All these operations of God, which Alexander Aioorc
has, in an elegant order, ranged one after another, J
tend to exclude, as far as possible, all preparations
from the beginning of our regeneration.

X. The Semi-pelagians therefore of Marseilles were
mistaken, who insisted, that a man comes to the
grace, whereby we are regenerated in Christ, by a na-
tural faculty ; as by asking, seeking, knocking ; and
that, in some at least, before they are born again, there
is a kind of repentance going before, together with a
sorrow for sin, and a change of life for the better, and
a beginning of faith, and an initial love of God, and a
desire of grace : it is true, they did not look on tliese
endeavours, to be of such importance, as that it could
be said, we were thereby rendered worthy of the grace
of the Holy Spirit ; as Pelagius and Julian professed :
but yet they im.agined, they were an occasion by which
God was moved to bestow his grace ; for they said,
that the mercy of God is such, that he recompenses
this very small beginning of good wath this illustrious
reward ; as Vossius§ has refined this their opinion.
The Remonstrants are likewise mistaken, || when they
write, *' Some work of man therefore goes before his
vivification ; namely, to acknowledge and bewail his
death ; to will, and desire deliverance from it ; to hun-
ger, thirst, and seek after life : all which, and a great
deal besides, is required by Christ in those whom he
will make alive." But there is Httle accuracy in the
reasonings of these men. For, 1. Since our nature is

* Luke xi. 21. f F.ph. li. 2. X De victoria gratize disp. I.
thes. 10. § Hist. Pelag. lib. iv. p. 1. thes. I. |! In collatione

Hagltnsi, editionis Brandianae, p. 302,

Of Regeneration. 57

become like an evil tree, after having tasted of the for-
bidden tree, it can produce no fruit truly good and ac-
ceptable to God, and do nothing, by which it can pre-
pare itself for the grace of regeneration ; unless a per-
son can be thought to prepare himself for grace by sin.
2. It has been found, that they who in appearance
were, in the best manner, disposed for regeneration,
were yet at the greatest distance from it ; as the in-
stance of that young man, Markx. 21, 22. very plainly
shews. He appeared to be full of good intentions, and
inflamed with a desire after heaven, and of a blameless
life before men, to a degree that Jesus himself behold-
ing him loved him ; but, notwithstanding all these dis-
positions, he parted with our Lord sorrowful. 3. And
on the other hand, they, who had not even the least
appearance of any preparation, as the publicans and
harlots went into the kingdom of God, before those
who were civilly righteous and externally religious ;
for these last believed not Jolniy declaring the way of righ'
teousness ; but the publicans and the harlots truly be^
lievedJ^ 4. and lastly, God testifies, that, in the first
approach of his grace, he is found of them that sought
him not, and asked not for him.-\ FulgentiusJ says ex-
tremely well : " We have not certainly received grace,
because we are willing j but grace is given us, while
we are still unwilling."

XI. There have been likewise some among our-
selves, who have spoken of preparations to regeneration
or conversion ; but in a quite different sense from the
favorers of Pelagianism. In persons to be regenerated,
they have assigned, 1 . A breaking of the natural ob-
stinacy, and a flexibility of the will. 2. A serious con-

* Matth. xxi. 31, 32. f Is Ixv. 1. % Lib, i. de vexitat.
praedest. p. Q'^,

Vol. II. H

58 Of Regeneration",

sideration of the law. 3. A consideration of their own
sins and offences against God. 4. A legal fear of pu-
nishment, and a dread of hell, and consequently a des-
pairing of their salvation, with respect to any thing in
themselves. For in this order Perkins* reckons up
these preparations ; and Ames in the same manner.f
And the British divines explained themselves almost to
the same purpose in the synod of Dort. J " 1 . There
are some external works, ordinarily required of men,
before they are brought to a state of regeneration or
conversion, which are wont sometimes to be freely
done, sometimes freely omitted by them j as going to
church, hearing the word preached, and the like. 2.
There are some internal effects, previous to conversion
or regeneration, excited by the power of the word and
Spirit in the hearts of those who are not yet justified ;
as the knowledge of the will of God, sense of sin, dread
of punishment, anxiety about deliverance, some hope
of pardon." But they differ from the favorers of Pela-
gianism in this manner. 1 . That they are not for hav-
ing these things to proceed from nature, but profess
them to be the effects of the Spirit of bondage, prepar-
ing a way to himself for their actual regeneration. 2.
That they are not for God's bestowing the grace of re-
generation from a regard to, and moved by occasion
of, these preparations, much less by any merit in them^ j
but they imagine, that God, in this manner, levels a
way for himself, fills up valleys, depresses mountaiiis
and hills, in order the better to smooth the way for his
entrance into that soul. Nay, the British divines add,§
*' That even the elect themselves never behave in these
acts preceding regeneration, in such a manner, as that,
on account of their negligence and resistance, they may

•* Cas.conscient. c. 5. quaest. 1. sect. I. f Cas. conscient. lib,
ai. c. 4-. X p. 139 edit. Dordrac. anno 1620, in fol. § Thes. 6.

Of Regenerai ion. 'S9

not justly be abandoned and forsaken by God." Yet
they call them rather preparations for grace, than the
fruits and cfTects of grace ; because they think, that
even the reprobate may go as far as this : and they af-
firm, " that these antecedent effects, produced by the
power of the word and Spirit in the minds of men, may
be, and in many usually are stifled and entirely extin-
guished through the fault of the rebellious will"* But
we really think, they argue more accurately, who make
these and the like things in the elect, to be not prepa-
rations for regeneration, but the fruits and effects of the
first regeneration ; yet preparations to further and more
pertect operations of a more noble.Spirit. For as these
things suppose some life of the soul, which spiritually
attends to spiritual things, and are operations of the
Spirit of God, when going about to sanctify the elect ;
we cannot but refer them to the Spirit of grace and re-
generation. Nor is it any objection, that the like, or
the same may be also said to be in reprobates. For
though they are the same materially, yet not formally.
Reprobates also have some knowledge of Christ, some
taste of the grace of God, and of the powers of the
world to come. Yet it does not thence follow, that the
knowledge of Christ, as it is in believers, and that re-
lish of grace and glory which is given them, is not the
gift of the Spirit of grace and of glory. And indeed
the things mentioned by Perkins, and the other British
divines, are not preparations for regeneration in the re-
probate, either from the nature of the thing, or the in-
tention of God. Not the former : for however great
these things may appear to be, yet they continue within
the verge of spiritual death ; and the reprobate arc so
far from being dispdied thereby to a spiritu;il life, that,
on the contrary, deceived by those actings, which coun-
* Ibid. thcs. 5,

60 Of Reg-eneratioh.

terfeit spiritual life, they are the more hardened in i
real death, and fondly pleasing themselves, are at a
greater distance from inquiring after true life, which
they falsely imagine they have obtained. Net the lat-
ter : for no intention of God can be rendered void. It
is therefore necessary, that all these things be in another
manner in the elect than in the reprobate.

XII. If this matter be more closely considered, we
shall find, that the orthodox differ more in words, and
in the manner of explaining, than in sense and reality.
For the term regeneration is of ambiguous signification.
Sometimes it is blended with sanctification, and by re-
generation is understood that action of God, W'hereby
man, who is now become the friend of God, and en-
dow^ed with spiritual life, acts in a righteous and holy
manner, from infused habits. And then it is certain,
there are some effects of the Spirit, by which he usual-
ly prepares them for the actings of complete faith and
holine^ss ; for a knowledge of divine truths, a sense of
misery, sorrow for sin, hope of pardon, &c. go before
any one can fiduciaily lay hold on Christ, and apply
himself to the practice of true godliness. God does not
usually sanctify a man all at once, before ever he has
had any thought about himself and God, or any con-
cern about his salvation. And this the British divines
seem to have intended ; when, in confirmation of the
second position, they thus speak : " Divine grace does
not usually bring men to a state of justification, in
which wc have peace with God, through our Lord Je-
sus Christ, by a sudden enthusiasm, but first subdues
and prepares them by many previous acts by the mi-
nistry of the word." By which words they sufficiently
shew, that, by regeneration, they mean the state of
passive justification. But sometimes regeneration de-
notes the first translation of a man from a state of death

Of Rr.GENERATI(irN. 61

to a state of spiritual life j in which sense wc take it»
And in that respect none of the orthodox, if he will
speak consistently with his own principles, can suppose
preparatory w^orks to the grace of regeneration. For
cither he would maintain, that these works proceeded
from nature; and so, by the confession of ail the or-
thodox, they are nothing but dead works and splendid
sins. Now, none in his right mind will aftirm, that
any can be disposed for the grace of regeneration, by
those things which are sinful. Or he would maintain,
that these works proceeded from the Spirit of God .;
who if he did not operate in another manner in the
elect than in the reprobate, nothing hinders these
works, notwithstanding this his operation, from being
reckoned among dead works. For all the orthodox
hold all the actions of the reprobate to be sinful, let
them be ever so much elevated by divine assistance.
Thus the British divines,* " An evil tree, which natu-
rally brings forth evil fruit, must itself be first changed
to a. good tree, before ever it can yield any good fruit.
But the w^ill of an unregenerate person is not only an
evil, but also a dead tree." I now subsume, the re-
probate are never regenerated, and therefore always
continue evil trees, and never produce any other than
bad fruit. And so there can be no preparation in such
■works for regeneration, for the reason above explained.
If you say, that these works, which you call prepara-
tory, are different in the elect : I ask, in what docs
the difference lie ? No other answer can be given but
this, that they proceed from the Spirit of grace and life.
Right : but then they are not preparations for the first
regeneration, but effects of it 3 for regeneration is the
first approach of the Spirit of grace and life, effectually
working in the elect.

» I.e. p. 10,

62 Of RegekeratioxN'.

XIII. What then, will you say, are there no prepji-
mtvry dispositions to the first regeneration ? I confi-
dently answer, there are none : and agree with Fulgen-
tius,* " As in the carnal birth the formation of the di-
vine work precedes all the will of the person born ; so
in the spiritual birth, whereby we begin to put off the
old man." I own, indeed, that spiritual death has its
degrees, but w^ith a distinction. What is privative
therein, namely, the want of the life of God, is equal
in all ; and in this respect there are no degrees less or
more. But what is positive, or, as it were, positive
therein, namely, those evil habits, these indeed are
very unequal. In infants there are only those evil ha-
bits, which com.e into the world with them : in the
adult there are others, acquired and deeply rooted by
many vitious acts, and a course of wickedness. These
again greatly differ, according as, by the secret dispen-
sation of God's providence, the affections of men arc
more or less restrained. For tho' every kind of wick-
edness, like a certain hydra, lurks in the heart of all ;
yet God suffers some to give loose reins to their vices,
and to be hurried on as by so many furies ; while he
moves others with a sense of shame, and a reverence
for the laws, and som.c kind of love to honor and ho-
nesty ; who, in that sense, may be said not to be at
such a distance irom sanctifying grace, in as far as hor-
rid crimes are more opposite thereto, than a civiVand
external honesty of life. But yet whatever length any,
before regeneration, has advanced in that honesty, he
nevertheless remains in the confines of death, in which
there is no preparation for life.

XIV''. Nor do we agree with those, who so inconsi-
derately assert, that man is no more disposed ior rege-
neration than a stone, or an irrational animal. Yo-r
* Be incarnjit & gratia Christi, c. 19.

Of Regeneration. fiS

there are naturally such faculties in the soul of man, as
render him a fit subject of regeneration, which are not
to be found in stones or brutes. Thus a man can be
reijenerated, but a brute or a stone cannot. In that
sense Augustine* said. The capacihj of havini^ failh
and love is of tJie nature of man ; but to have them, of
the grace of believers. Vossiusf has proved by proper
arguments, that this is to be understood, not of the
proximate, but remote capacity, in so far as man has
naturally those faculties, in wliich faith and love may-
be wrought.

XV. Yet in this business we must not omit, that the
elect, before their actual regeneration, are honored by
God with various, and those indeed very excellent pri-
vileges above the reprobate, which are intended, ac-
cording to the purpose of God, to be subservient for
promoting their regeneration, in his appointed time.
For as God has a love of special benevolence for them.,
according to the decree of election ; and as they are
redeemed by Christ, and in a state of reconciliation
with God, and of justification, actively taken ; it thence
follows, 1 . That God often preserves them from those
base and scandalous crimes» which are repugnant to
common humanity, and that by some assistance of light,
of divinity, of conscience, and civil honesty, with an
accession of;]: some grace operating internally, and la}-
ing a restraint on the wickedness of their nature. 2.
That all and every one of them, who arc brought to
the acknowledgment and the common illumination of
tlic truth of the gospel, are kept from the sin against
the Holy Ghost. 3. That, by the ministry of the
word, and other operations of God's special providence
towards them, many evident principles of divine truth,

* De Praedest. sanct. c. 5. f Histor. Pebjr. lib, i. p. 1. p. H"-
% This is wh«t is generally called rcsiralnln^ ^-aa.

64 Of I^.egeneratiok.

perceived by the natural mind, are also imprinted on
the natural memory, the meditation of which, imme^
diately after they are regenerated, conduces very much
to the ccnfimiation of their faith. And thus, without
knov/ing it, they have collected very valuable pearls,
the excellence and genuine use of which they come not
to see, till they are born again. But as these things
do not, of their own nature, dispose man for regenera-
tion, though by the appointment of God they are so
disposed, as that regeneration is certainly to follow,
they cannot but very remotely be called preparations,
and they will be such more from the intention of God,
than from the virtue of the thing.

XVI. Now after a principle of spiritual life is infused
into the elect soul by regeneration, divine grace does
not always proceed therein in the same method and or-
der. It is possible, that for some time the Spirit of the
life of Christ may lie, as it were, dormant in some (al-
most in the same manner as vegetative life in the seed
of a plant, or sensitive life in the seed of an animal, or
a poetical genius in one born a poet) so as that no vital
operations can yet proceed therefrom, though they be
■savingly united to Christ, the fountain of true life, by
the Spirit. This is the case with respect to elect and
regenerate infants, whose is the kingdom of God, and
who therefore are reckoned among believers and saints,
though unqualified through age actually to believe, and
practise godliness.

XVII. Moreover, it sometimes happens, that this
Spirit of a new' life will even exert itself in its vital ac-
tions, as soon as those who have received it in their in-
fancy, upon gradually advancing in years, are qualified
to raise their thoughts above the objects of sense. Ac-
cordingly it has often been observed, that, in children
of five or six years of age, some small sparks of piety

Of Regeneration. 6S

and devotion have broke forth, displaying themselves
in holy longings, ardent little prayers, and in a certain
extraordinary tenderness of conscience, not daring to
do any thing with respect to God, themselves, or their
neighbour, which they have been taught to be displeas-
ing to God : as also in their discourses concerning God
and Christ, which have been full of a holy and unfeign-
ed love, and breathing something heavenly, which I
have not words to express: as God is sometimes pleas-
ed, out of the mouth of babes and sucklings to perfect
praise, Psal. viii. 2. This has been especially observ-
ed in some dying children, to the great astonishment of
all bystanders.

XVIII. But when the foundation is laid, divine
grace does not always grow up in the same manner.
It often happens, that this principle of spiritual life,
which had discovered its activity in the most tender
childhood, according to, and sometimes above, the
age of the person, God by his singular grace prevent^
ing the full maturity of the natural faculties, grows up
by degrees with the person, after the example of our
Lord, who increased in wisdom and stature, and in fa-
vor with God and man ;* and of John the Baptist, who
grew and waxed strong in spirit.^ Such persons make
continual progress in the way of sanctification, and
grow insensibly unto a perfect man, unto the measure of
the stature of the fulness of Christ.l We have an illus-
trious example of this in Timothy, zvhofrom a child
had knozvn the holy scriptures,^ and who, in his tender
youth, to Paul's exceeding joy, had given evident
«igns of an unfeigned faith, with tears of the most ten-
der piety bursting out at times. H

* Luke ii. 52. f Luke i. 80. + Eph. iv. 13. § 2 Tim.

iii. 15. U 2 Tim. 1.4, i.
V'OL. II. I

(56 Of Regeneration".

XIX. On the ©ther hand, it sometimes happens,
that these sparks of piety, especially which more spa-
ringly shone forth in childhood, when in a manner
covered with the ashes of I know not what worldly va-
nities, and carnal pleasures of youth, will appear to be
almost turned into dead coals. The allurements of the
deceitful flesh, and the sorceries of a tempting world,
assaulting the unadvised unwary heart with its falla-
cious pleasures, almost stifle those small beginnings of
piety ; and for months, sometimes for years together,
so violently overpower them, that all their attempts
against them seem to be in vain. Yet there are still,
in such persons, remorses of conscience, awakening
them at times, languid resolutions and vanishing pur-
poses of reforming their lives, till, by the infinite effi-
cacy of divine grace, insinuating into the languid and
decaying breast, they awake as from a deep sleep, and,
wit^ the greatest sorrow for their past life, and utmost
seriousness, apply to the careful practice of piety ; the
warmth of their zeal then breaks forth, being exceed-
ingly desirous to shew, by brighter flames, its having
been unwillingly kept smothered under the ashes.
Augustine has given us in his own person, a represea-^
tation of this state, in the excellent book of his confes-
sions.

XX. But the elect are not all favored with regene-
rating grace in their infancy. There are some persons,
whom God regenerates when grown up, and at once
effectually calls and converts in the second act, from a
worldly and hypocritical condition, or even from a
state of profligate wickedness. Such are those, who
being born and brought up without God's covenant, or
even living where this covenant is dispensed, have sold
themselves wholly to sin, Satan, and the world. The
regeneration of these is usually followed with grcaJt, oou-

Of Regeneration. hi

sternatlon of soul, and sorrow for sin, and a dread of
God's fiery indignation, and an incredible desire aftef
grace, together with an inexpressible joy upon finding
salvation in Jesus, and a wonderful alacrity in the ser-
vice of the Lord, which they can scarcely contain. All
this may be observed in the jailor, of whom we read.
Acts xvi.

XXI. On this depends the solution of that question,
whether any person is to be reckoned as born again,
but he who can specify the time, manner, and pro-
gress of his regeneration. None, indeed, are here tof
be flattered, or soothed, so as to think it lawful for
them securely to presume on their regeneration : but
then the consciences of believers are not to be racked
with too severe a scrupulosity. We cannot determine
this point without a distinction. We have just shewn,
that the progress of regeneration is various. Adult
persons, who are brought altogether from a carnal to a
spiritual life, mdeed may, and ought exactly to know
tfie beginning and manner of so great a change. They
who, though regenerated in infancy, have yet been
carried away by the intanglemcnts of the world, and for
some time have struggled, as it were, with destruction,
but afterwards have been roused by the grace of God,
made to renounce the world, and give themselves whol-
ly to piety, such as we described, § 17. these ma}-, and
it is their duty to recollect, not so much the beginning
of their very first regeneration, as the process of that ac-
tual and thorough conversion. But it would be wrong
to require those, who being regenerated in their infan-
cy, have grown up all along with the quickening Spi-
rit, to declare the time and manner of their passage
from death to life. It is sufficient, if they can comfort
themselves, and edify others with the sincere fruita of
regeneration, and the constant tenor of a pious life.

68 Of Regeneration.

It is, however, the duty of all to recal to rcmembranc(?,
not in a careless manner, the operations of the Spirit of
grace on their hearts : which is highly useful, both for
our glorifying God, and for our own comfoit and ex^
citement to every duty.

XXII. There cannot be the least doubt of God's
being the author of our regeneration. For we become
his sons by regeneration ; rt^iich were horn of GodJ^
And even in this respect the sons of God by grace bear
some resemblance to him, who is the Son of God by na-
ture J observing only the difference between the infi-
nite excellency of our Lord, and that dark resemblance
of it in us. Why is the Lord Jesus called the Son of
God? Because begotten of the Father.f Wherein con-
sists that generation of the Father ? In this, that as the
Father hath life in himself so hath he given to the Son
to have life in himself % And why are we in commu-
nion with Christ, called the sons of God ? Because his
Father is our Father.§ How is he our Father ? He
hath begotten iis.\ Wherein does that generation consist ?
He hath made us partakers of a divine nature.^ Thus
we are even transformed into his likeness, and have
upon us no contemptible effulgence of his mast glorious
lioliness.

XXIII. But there is here a special consideration of
Christ ; who as God is, together with the Father and
Spirit, the principal, but economically considered, th«
meritorious and exemplary cause of our regeneration.
For when casting a veil over the majesty of the Son of
God, he took upon him a human form, and came in
the likeness of sinful flesh ** he thereby merited for all
his elect, their advancement to the illustrious dignity of
the sons of God ; sons, I say, not only by adoption,

* John i. 12. t Psal. ii. 7. % John v. 26. § John xx. 17.
il Jam«s i. 18. 1 John v. 4, 11. ^2 Pet. i. 4. "** Rom. viu. ^.

Of Regeneration. 69

but by a spiritual and heavenly generation. The lioly
and glorious life of Christ is also the most perfect pat-
tern of our new life, all the excellence of which con-
sists in a conformity with the life of Christ, who is the
,first-born among many brethren* And we may add,
that Christ, as the second Adam, is become, not only
by merit, but also by efficacy, a quickening spirit. ■\ So
that the regenerate do not so much live themselves, as
feel, acknowledge, and proclaim Christ living in thcm.f
XXIV. What o\^r Lord declares of the Spirit, tlie
author of regeneration, also deserves our consideration:
Except a man be born of water and of the Spirit, he can-
f2ot enter into the la'ngdojn of God.^ Here interpreters
inquire, what we are to understand by watery ;;nd what
by the Spirit ? There is one who, by water, under-
stands the origin of our natural birth ; comparing with
this place what we have Is. xlviii. 1 . where the Israelites
are said to have come forth out of the xvaters of Judah ;
end Psal. Ixviii. 26. from the fountain of Israel ; and
then the meaning will be : Besides that birth, whereby
we are born men, there is still another requisite, where-
by we are born the sons of God : which appears both
simple and agreeable to scripture-language. There is
another, who understands by water Christ's obedience :
we doubt not but that is the meritorious cause of our re-
generation J but we question, whether it is ever called
water in scripture. For no such thing appears from
the scriptures they bring to prove it, such as Heb. x.
22. 1 Johnv. 6, 8. Ezek. xxxvi. 25. By water, in
these places, we are more properly to understand the
Holy Spirit with his operations. And it is evident, oujr
Lord himself explains the passage in Ezekiel in thijs
manner, ver. 26. The common explication therefore

* Rom. viii. 29. f 1 Cor. xv. 45.. J Gal. ii. 20. PhU. i. 21.
§ John iii. S.

10 Of RegeneratioiJ.

is to be preferred, that one and the same thing is meant
by xcalej' and the Spirit, as it is by the Spirit and fire,
Matth. iii. 11. For nothing is more common in the
sacred writings, than to represent the Holy Spirit un-
der the emblem of water. Sec among other passages*
Is. xliv. 3. 1 xvill pour water upon him that is thirsty y and
foods upon the dry ground ; I will pour my Spirit upon
ihy seed : where the former figurative expression is ex-
plained by the subsequent one, that is plain.

XXV. The seed of regeneration is the word of God.
For thus, 1 Pet. i. 23. Born again not of corruptible
seed, but of incorruptible, dia logou zontos The-
or, KAi MENONTOs Eis TON AiONA, which may
be translated, by the word of God, who liveth and abid-
cthfor ever ; or, by the word of God, which liveth and
abidethfor ever. But this seed does not operate al-
w^ays in the same manner. For as to adult persons,
they are born again by the word of God, laying before
them the deformity and misery of their natural life, or
rather of their living death ; and likewise the excellence
o^ that spiritual life, of which Christ is the author,
fountain, and pattern ; pressing them also by the most
powerful exhortations, that, denying all carnal lusts,
they may give themselves up to be new moulded and
formed by the Spirit of God. And in this manner, the
word is to them a moral instrument of regeneration, by
teaching and persuasion. But the case is otherwise
with elect infants, as being incapable of teaching and
persuasion. If they also ought to be thought to be re-
generated of the seed of the word, it is to be under-
stood, not of the word externally propounded, which
they understand not ; but of the truths contained in the
word, the efficacy of which is imprinted by the Holy
Spirit upon their minds, which they will come to the
actual knowledge of, when they grow up. But tlie

Of Regeneration. fk

v/ord operates effectually in none, unless It be impreg-
nated by the efficacy of the Spirit. To the external
word must be added the internal, which is no less ef-
fectual than that word of God, whereby he command-
ed lijrht to shine out of darkness.

XXVI. It is therefore incumbent on every person,
who would not profanely despise his salvation, diligent-
ly to read, hear, and meditate on the word of God,
and constantly attend on the assemblies of the godly
and their prayers. For tho\igh, before his regenera-
tion, he cannot savingly hear, read, or meditate on the
word of God ; yet how does he know, which may be
the happy hour of his gracious visitation ; what word
of holy scripture, what sermon and by whom, the
Lord is to render effectual for his regeneration, by the
supernatural efficacy of his Spirit ? Experience teaches
this, that men are born again there where the word of
God is preached ; a thing which is not the case in
those parts of the world, which God favors not with
the preaching of the gospel. And though we dare not
assure any one, that if he continues in hearing the
word, he shall certainly be born again ; yet we justly
insist upon this, that there is a brighter hope of the
wished-for conversion for those, who, in the best man-
ner they can, use the means which God has prescrib-
ed, than for such as frowardly neglect them. While
Ezekiel was prophesying to the dry bones, behold, a
shaking w^as observed among them, and the breath
(spirit) camCy and they lived*

XXVII. Let none think it absurd, that we now
speak of means for regeneration, when, but a little be-
fore, we stiffly rejected all preparations for it. Wc
have above sufficiently proved, that none can contri-
bute any thing to his own regeneration. Yet God
■* Ezek. xxxvii. 7, 19.

75 Op Regensratioic.

commands every one fo make himself a new hearty and
a nexc spirit ;* to awake from sleep, and arise from the
dead ;f and to flee from the ivrath to iome.\ What then ?
Shall we insignificant mortals pretend to reply to God,
as if, by our sophistry, we could catch and entangle
the Almighty ? Shall we say, To what purpose are wc
enjoined to what none of us can comply with ? Shall
we exclaim against the coimsel of God, and cry out,
*' Since we can contribute nothing to our regeneration,
is it not the best course we can take to put our hands
in our bosom, and securely wait, till he himself rege-
nerate us ?" What else would this be, but with our
vain and carnal reasonings to argue with God, whose
foolishness will be ever found wiser than our most ex-
alted wisdom ? How much better is it, when one hears
these commands of God, and, at the same time, is sen-
sible of his own incapacity, that he learn a holy des-
pair of himself, and in sorrow, anxiety, and a longing
desire of soul, and in the use of the means, patiently
wait for the coming of the grace of God ?

XXV^III. Moreover, when a person, touched with
an unfeigned sense of his misery, and a sincere desire
after his salvation, cries out with the jailor. What must
I do to be saved ?§ even then some pious emotions be-
gin to arise, which proceed from an inward, but a very
tender principle-of new life, and which are solicitously
to be cherished. For which purpose it is expedient,
] . That he frequently, and in as affecting a manner as
possible, set before his eyes the most wretched condi-
tion of all unrcgenerate persons, and how himself also,
while he continues in the state of nature, has nothing
to expect but eternal destruction, a deprivation of the
divine glory, and intolerable torments both of soul and
of body ; and all this unavoidable, unless he be born
*Eic«k.xviii, 31. fEph.v. 1*. jMatth.iii.T. §AcUxYi.30.

Of Faith. t%

again after the image of God. 2. That, affected by
this consideration, he cry, pray to, be earnest with
God, and not give over crying, till he has obtained his
grace. Let him often represent himself to himself, as
now standing on the very brink of the infernal lake,
with the devil standing by him, who, should the Su-
preme Being permit, would instantly hurry him head-
long into hell ; and, in this anguish of his distressed
soul, importune God, and, as it were, extort pardon,
by the warmest prayers, sighs and tears. 3. Let him,
in the mean time, go on to hear, read, and meditate on
the word of God, expecting the farther motions of the
Spirit, as the diseased waited for the angel to move the
waters of Bethesda. 4. Let him join himself in society
with the godly, and, in the exercise of piety, endea-
vour to catch the flame of devotion from their instruc-
tion, example, and prayers.

CHAP. VIL

Of Faith.

T.

HE principal act of spiritual life, which Is Im*
planted in the elect by regeneration, and the source of
all subsequent vital operation, is true Faith in God
through Christ ; the nature of which we now proceed
to explain. Now, it is not any one particular act or
habit of the soul, nor ought it to be restricted to any
one particular faculty thereof; but it is a certain com-
plex thing, consisting of various acts, which without
confusion pervade, and by a sweet conjunction mutu-
ally promote and assist one another : it imports a
Vol. 1L K

74 Of Faith.

change of the whole man ; is the spring of the whole
spiritual life, and, in fine, the holy energy and activity
of the whole soul towards God in Christ. And there-
fore its full extent can scarcely be distinctly compre-
hended under any one single idea.

II. Nor need any one wonder, that under the name
of one Christian virtue so many others are at once com-
prehended. For as when any person speaks of life, he
signifies by that term something that, diffusing itself
through the whole soul, and all its faculties, is also
communicated to the body, and extends itself to alt
living actions ; so when we speak of faith, which is
the most fruitful spring of the whole spiritual life, we
understand by that word that which pervades all the
faculties, and is well adapted to unite them with
Christ ; and so to enliven, sanctify, and render them
blessed.

III. Ther<? are several things both in naturals and
morals, which are almost by general consent allowed
to extend through the whole soul, without being re-
stricted to any one faculty. In Jiaturals, free-will,,
which as zvill, is referred to the understaiiding ; TLsfree^
rather to the will; so that as Bernard somewhere
speaks, " Let man be his own free-man, on account
of his will ; his own judge on account of his reason.'^
In morals, the image of God, and original righteous-
ness ; which are to be placed neither in the u-nderstand-
ing alone, nor in the will alone, but may justly belong
to both these faculties.

IV. Would not every difficulty be removed, and the
whole of that controversy that has been raised among
divines about the subject of faith, be settled, if, as we
justly may, we should refuse, that there is any real dis-
tinction of understanding and will, as well from the
soul as from each other } For what is thfe understand-

Of Faith. 75'

ing, but the soul understanding and knowing ? what
else the will, but the soul willing and desiring ? We
must on no account conceive of the soul, as of a thing
in itself brutish and irrational, which at length be-
comes intelligent and rational, when something else is
given to it. What some affirm, that the understanding
is derived from the soul by a certain kind of emanation,
can scarcely be conceived. For if the soul, in its pro-
per and formal conception, doe« not include the power
of reasoning, it can never produce it ; since you in vain
expect from a cause, what it contains neither formally
nor eminently. If the soul is of itself endowed with
the faculty of reasoning, no necessity requires, that
some other faculty be superadded to that, wherewith
the soul is of itself endowed. The case of the will is
alike, which is not really distinct from the soul, any
more than the understanding. But it is the very soul
itself, as it is formed by God with a natural aptitude
to desire good. As both these faculties are modally
(or in our manner of apprehension) distinct from the
soul, so they are also from each other. For if the will
be so distinct from the understanding, as in itself to be
blind, it is not possible to explain, how it can per-
ceive, and so rationally desire the object discovered by
the understanding, as good. And for what reason,
pray, should we make a real difference between these
two ? Is it, because the object is different .? Hut the
object of both is really the same ; namely, a true goody
though the manner of our consideriti^ it differs. For?
the unde-rstanding considers the good as true y but the
will desires this true thing as it is good. And do not
the objects of the speculative and practical understand-
ing differ far more among themselves ? which yet, phi-
losophers generally agree, are but one and the same
power of thorsoul. Is it because their acts are differ^

76 Of Faith.

ent ? But every xlifFerence of acts does not Infer a dif-
ference of power. Indeed, simple apprehension differs
from judgment and reasoning ; which yet are the acts
of the same faculty.

V. Nor ought this to be looked upon as a new asser-
tion. Scotius long ago maintained, that the under-
standing and will differed neither among themselves,
Dor from the soul.* Scaliger, in like manner, whose
words we shall not scruple to transcribe. f " Although
the understanding and will," says he, " are one thing,
yet they are distinguished by the manner in which we
conceive them. For tliey are proper and not acciden-
tal affections of the soul, and one thing with it. As
cne^ gocd, and true are the affections of being ; nay,
one and the same thing with being itself But they are
distinguished both from it, and among themselves by
detuiition, in this manner : because being itself is plac-
ed ill the first nature ; which nature does in some mea-
sure display itself, and is the cause of that one, iruey
and good. Which is a formality different from the first
formality. Because the notion of being is one thing,
as it is being ; and another, as it is one. For the latter
follows and arises from the former ; but not without it ;
for it is one thing. TIius soul, understanding, and \'\ ill
are one thing. Yet the soul denotes the essence. The
understanding is that very essence, as it apprehends :
the will is the same with that intelligent essence, tend-
ing to enjoy the thing known or understood." Thus
far Scaliger. Durandus was of opinion, that, indeed,
the faculties differ really from the soul, but not from
each other. An opinion, which Vossius is above all
pleased with.J Which is sufficient for our present pur-
pose. As we are not then to separate these faculties,
jio wonder though we place faith in both.

* InS.dist. 15. qu. 1. t Exercih 307. § 15, % De

idololat. iib. iii. c. 42.

Of Faith. 77

' VI. Meanwhile we observe, that, among those acts
which we arc about to describe, there is one principal
act, in which, we apprehend, the very essence and
fomial nature of faith consists, as it unites us with
Christ, and justifies us. Tliis is to be carefully taken
notice of in the business of justification, lest any one
should look upon some acts of love, which, in dilferent
ways, are implied in the exercise of taith, as the causes
of justification. •

VII, Moreover, we are likewise to maintain, that
those things, which we shall, for the greater accuracy,
explain distinctly in particular, stand various ways mu-
tually connected in the very exercise of faith. A\'hile
the whole soul is employed about this work of God,
very many actions all at once tend towards God and
Christ, without observing any certain method ; which
the believer engaged in this work itself, has neither lei-
sure, nor inclination to range in their proper order ;
nay sometimes it is impossible to do it. Yet it is ex-
pedient, that we attend to the natural process of faith^
whereby its entire nature and manner may be the more
thoroughly understood by us.

\'III. The first thing, which faith either compre-
hends or presupposes, is Ihe knowkdi^e of the things to
be believed. This appears in opposition to Popish
triflers, 1. From express passages of scripture, which
so speak concerning faith, as manifestly to intimate^
that knowledge is included in its very notion and exer-
cise.* 2. From the nature of faith itself, which, as it
doubtless means an assent given to a truth revealed by
God, necessarily presupposes the knowledge of these
two things. (1.) That God has' revealed something.
(2.) What that is, to which assent is given a^ a thing

* Is. liii. 11. Johnxvii. 3. compared with Hcb. ii. 4. Johnvi.
69. 2 Tim. i. 3.

78 Of Faith.

divinely revealed. For it is absurd to say, th^t a per-
son assents to any truth, which he is entirely ignorant
of, and concerning which h? knows of no testimony
extant, worthy of credit. 3, From the manner in
which faith is produced i'n the elect j which is done
externally by preaching and hearing of the gospel,* re-
vealing that which ought to be believed, with the de-
monstration of the truth to every man's conscience,f
and iiUernally by the teaching of God the Father. J If
therefore faith be generated in the heart by a teaching
both external and internal, it must of necessity consist
in knowledge : for knowledge is the proper and imme-
diate effect of instruction. 4. From the consequence
annexed, which is confession and apologia, or giv-
ing an^answer.^ But it is impossible, that this should
be without knovi'ledge. Flilary saith well, " For none
can speak what he knows not j nor believe what he
cannot speak."

IX. But indeed it must be confessed, that, in the
present dark- state of our minds, even the most illumi-
nated are ignorant of a great many things ; and that
many things are believed with an implicit faith, espe-
cially by young beginners and babes in Christ, so far as
they admit, in general, the whole scripture to he the
infallible standard of all things to be believed, in which
are contained many things, which they do not under-
stand, and in as far as they embrace the leading doc-
trines of Christianity, in which many other truths con-
center, which are thence deduced by evident conse-
quence, and which they believe in their foundation ; as
John writes concerning believers, that they knexo all
things,^ because thdy had learned, by the teaching of
the Spirit, that foundation of foundations, to which all

* Rom. X. 17. t 2 Cor. iv. '2. % John vi. 45. § Rom. x.
9, 10. 1 Pet. iii. 15. II 1 John ii. 20. •

Of Faith. 7<^

saving truths are reduced, and from which they arc In-
ferred. But I go a step farther. It is possible, that
one, to whom God, who distributes his blessings as he
pleases, has measured out a small degree of knowledge,
may yet be most firmly rooted in the faith, even to ma'-
tyrdom. But then it nowise follows, that faith is better
described by ignorance than by knowledge ; or that
they do well, who cherisli ignorance among the people
as the mother of faith and devotion, contrary to Col. iii-
16. for we can by no means believe, what we are quite
ignorant of* And all should strive to have their faith
as little implicit and as much distinct as possible ; as
becometh those who are filled xvilh all kmnvledge.\
For the more distinctly a person sees, in the light ot the
Spirit, a truth revealed by God, and the rays of divinity
shining therein, the more firmly will he believe that
truth. Those very martyrs, who in other respects were
rude and ignorant, most clearly and distinctly saw those
truths, for which they made no scruple to lay down
their lives, to be most certain and divine ; though per-
haps they were not able to dispute much for them.

X. Moreover, those things, which are necessary to
be known by the person who would believe, are in ge-
neral, the divinity of the scriptures, into which faith
must be ultimately resolved ; more especially, those
things, which regard the obtaining of salvation in
Christ ; which may summarily be reduced to these
three heads. 1 . To know, that by sin thou art es-
tranged from the life of God, and art come short of the
f^lory of God y\ and that it is not possible, that either
thou thyself, or an angel from heaven, or any creature
in the world, nay, or all the creatures in tjie universe,
can extricate thee from the abyss of misery, and restore
thee to a state of happiness. 2. ThM thou should st
* Rom, x. li. f Rom. XV. li. ;Rom. iii.2S.

S© Or Faith.

know Girist the I^ord, full of grace mid truth* who Is
that only name given under heaven, whereby we can
be savedjf and in the knowledge of whom consists
eternal life 4 3. That thou shouldst know, that, if
thou wouldst obtain salvation in Christ, it is necessary
thou be united to Christ by the Spirit and by faith, and
give up thyself to him, not only to be justified, but also
to be sanctified, and governed by his will and pleasure,
proving ivhat is that goody and acceptable, atid perfect
zvill of God.^

XI. To this knowledge must be joined assent, which
is the second act of taith, whe.reby a person receives
and acknowledges as truths, those things which he
knows j receiving the testimony of God, and \h\i^ setting
to his seal, tJiat God is true.\\ This assent is principal-
ly founded on tl"^ infallible veracity of God, who testi-
fies of himself and of his Son.^ On which testimony,
jrevealed in scripture, and shedding forth all around the
raya of its divinity, the believer relies with no less safe-
ty, than if he had been actually present at the revela-
tion of all these things. For when the soul, enlighten-
ed by the Spirit, discerns those divine truths, and in
them a certain excellent tlieoprepy (or beauty worthy
of God) and a most wise and inseparable connection
of the whole, it cannot but assent to a truth, that for-
ces itself upon him with so many arguments j and as
securely admit what it thus knows, for certain, as if it
had seen it with its own eyes, or handled it with its
own hands, or being taken up into the third heavens,
had heard it immediately from God's own mouth.
Whatever the lust of the flesh may murmur, whatever
vain sophists may quibble and object, though perhaps
the soul may not be fit to answer or solve all objections,

* John i. 14. t Acts iv. 12. % John xvii. 3. § Rom. xii. 2.
li John iii. 33. % 1 John v, 9, 10.

Of Faith. 81

yet it persists in the acknowledgment of this truth,
which it saw too olearry, and heard too certainly as it
were from the mouth of God, ever to suffer itself to be
drawn away from it by any sophistical reasonings what-
ever. For I have not followed^ says the believing soul,
cunningly '■devised fables i zchen I believed the power and
coming of our Lord Jesus Christ, but in the Spirit zcas
eije-ivitness of his majesty, and heard his voice from hea-
ven* And thus taith is accompanied with huposta-
sis, substance, and elenchos, evidence,^ and ple-
ROPHOKi A, full persuasion, or assu?'ance.'l It will
not be unprofitable to consider a little the meaning of
these words.

XII. The apostle speaks more than once of pl ero-
phoria, /j/c/-(;/>//07;y, or full as suraiice : as Col. ii. 2.
PLEROPHORiA suNESEOS, the full assurancc of under-
standing i Heb. vi. 11. PLEROPHORIA TES ELPI-

Dos, the full assurance of hope ; Heb. x. 22» plero-
PHORiA VIST "EOS, full assurance of faith. According
to its etymology, the word plerophory denotes a carry-
ing xcith full sail >• a metaphor, as it should seem, ta-
ken from ships, w^hen their sails are filled with a pros-
perous gale. So that here it signifies the vehement in-
clination of the soul, driven forward by the Holy Spirit,
towards an assent to the truth it is made sensible of.
Hesychius, that most excellent master of the Greek
language, explains it by b,ebaioteta, firmness.
And in that sense, plerophoria pisteos, plero-
phory of faith, is nothing but stereoma tes eis
Christon pisteos, the steadfastness of faith in
Christ, as tlie apostle varies those phrases, Col. ii. 2.
5. and peplerophoremena pragmata, are things

* 2Pet. i. 16, 18. t Heb. si. I. 1 Rom. Iv. 21.

Vol. II. L

82 0T Faith.

most surely or ,ftrmlij believed, Luke i. 1. So firm
therefore must the believer's assent be to divine truth.

XIII. The term h urostasis, /n/pos fasts, substance,
is also very emphatical, which the apostle makes use
of, when he speaks of faith, Heb. xi. 1 . Nor have
tlite Latins any word that can fully express all its force
and significancy» 1 . II u p o s t a s i s, hypostasis y denotes
the existence, or, as one of the ancients has said, the
cxistantia, the standing up of a thing ; in which sense
philosophers say, that a thing that really is, has an hu-
PGSTAsis, that is, a real existence, and is not the fic-
tion of our own mind. And indeed faith makes the
thing hoped for, though not actually existing, to have,
notwithstandirg, an existence in the believer's mind,
who so firmly assent to the promises of God, as if the
thing promised was already present with him. Chry-
sostom had tliis in his mind, when he thus explained
this passage : he anastasis ou paragegonen,

OUDE ESTIN EN HUPOSTASIE, ALL* HE ELPIS HU'
PHISTESEN AUTKN EN HEMETERA PSUCHE, " Thc

resurrection docs not yet exist in itself, but hope (let
us say faith) presents it to, and makes it extant in our
soul." A Greek scholast, cited by Beza, has most
happily expressed the same thing : Epeidegarta

EN ELPISIN ANUPOSTATA ESTIN, HOS TEOS ME
PARONTA, HE PISTIS OUSIA TIS AUTON KAI HU-
PQSTASIS GlNETAI, EINAI AUTA KAI PAREINAI
'FROPON TINA P AR ASKEU AZOUS A, DIA TOU PIS-

TEUEiN EINAI, "As things hopcd for are not yet ex-
tant, as not being present, faith becomes a kind of
substance and essence of them, making them in some
measure extant, and present with us, in that it believes
them to be." 2. Hupostasis also signifies a base or
foundation, in which sense Diodorus Siculus, quoted
by Gomarus, has said, hupostasis tou taphou.

Of Faith. 85

that is, tht foundation of the sepulchre. And Calvin's
interpretation looks this way : " Faith," says he, " is
hypostasis, that is, a prop or possession, on which we.
fix our feet." 3. It also denotes subsistence, or con-
stancy, without yielding to any assault of the enemy.
Thus Plutarch in Demetrius, oudenos uphistame-

NOU TON ENANTION, ALLA PHEUGONTON, " nonC

of the enemy standing their ground, but all giving
, way." And Polybius, in his description of Horatiuff
Codes, they feared ouch* houto ten dunamin,
Hos TEN HUPOSTAsiN AUTou, " not SO much his
strength, as his firmness and resolution," not io give
way. And indeed there is something in faith, that can
with intrepidity sustain all the assaults of temptations,
and not suffer it to be moved from an assent to a truth
<mce known. Now, if we join all these things toge-
ther, we may assert, that faith is so firm an assent io
divine truth, as to set things future before us, as if
they were present ; and that it is a prop to the soul, on
which it fixes its foot, without yielding to any assault
whatever.

XIV. Nor ought it to be omitted, that the apostle
calls faith elenchos ou blepomenon, the evidence
of things not seen. Now, elenchos denotes tw6
things. 1. A certain demons tratioii. Aristotle ^^ say$,
Elenchos de estin, ho men me dfnatos al-

LOS ECHEIN, ALLA HQUTOS lias HEMEIS LECar-

men ; " Demonstration is what cannot possibly be
otherwise, but must necessarily be as wc affirm." 2^
Conviction of soul arising from such a demonstration of
the truth: as Aristophanes in Pluto, sue' elenxai
m' oupo dunasai peri toutou, " You cannot
convince me of that." There is therefore in faith, if it
be elenchos, a demonstration, a certaiiL conviction
^. . * Rhctotic. c. 14.

84 Of Faith.

of soul, arising from that clear and infallible demon-
stration. Now, this demonstration of truth rests on
the testimony of Ged, who cannot deceive : fiom which
faith argues thus : Whatever God, who is truth itself,
reveals, cannot but be most true, and worthy of all
acceptation, though perhaps I may not be able to see
it with my eyes, or fully conceive it in my miifd.

XV. All this tends to instruct us, that the assent,
which is in faith, has a most certain assurance, which
no certainty of any mathematical demonstration can
exceed. AV^herefore they speak very incautiously, who
maintain, there may be falsehood in divine faith ; since
the proper object of faith is the testimony of God ;
which is necessarily true, and more certain than any
demonstration. Nor can any places of scripture be
brought, in which any thing that is not true, is pro-
posed to man's belief.

XVI. But we are here to remove another difficulty :
If faith is such a certain and firm assent, are those then
destitute of true faith, who sometimes waver even with
respect to fundamental truths : 1 answer, 1 . We des-
cribe faith, considered in the idea, as that Christian
virtue or grace^ to the perfection of which we all ought
to aspire ; and not as it sometimes subsists in the sub-
ject. 2. There may at times be waverings, siaggcr-
ings, and even inclinations to unbelief, in the best ot
believers, especially when they are exposed to some
violent temptation ; as h evident frcrm the waverings
of Asaph, Jeremiah, and others about the providence
of God : but these are certain defects of faith, arising
from the weakness of the flesh. 3. Faith continually
wrestles with those temptations ; it ne\'er assents to
those injections of the devil, or the evil desires of the
carnal mind ; nor is it ever at rest, till having entered
the sanctuary of God, it is confirmed, by the teaching

Of Faith. S5

Spirit of tairh, in the contemplation and ackno\vl.j(lL^-
ment of those truths, about which it was staggered.
There at length, and no where else, it find:-, rc,->l lor
the sole of its feet.

XVII. That which follows this assent is the love of
the truth, thus known and acknowledged ; and this is
the t/u'f'd act of faith, or which the apostle speaks 'J
Thess. ii. 10. For since there is a clear manifestation
of the glory of God in saving truths, not only as he is
true in his testimony, but also as his wisdom, holiness,
justice, power, and other perfections shine forth there-
in, it is not possible, but the believing soul, viewing
these amiable perfections of the Deity in those truths,
should break out into a flame of love to them, exult in
them, and glorify God. Hence the believer is said io
give glory to God,'* and to love hispraise-\ (glory.) Above
all, the soul is delighted with the fundamental truth
concerning Christ. It loves it as an inesthiiable trea-
sure, and as a pearl of great price. It is precious to be-
lievers,J that is, 7nost precious. It is indeed true, that
love strictly speaking, is distinguished from faith ; yet
the acts of both virtues, or graces, are so interwoven
with one another, that we can neither explain nor ex-
ercise faith without some acts of love interfering ; such
as is also that of which we now treat. This also is the
observation of some of the greatest divines before me.
As, not to mention others at present, Chamierus, Pan-
strat. torn. iii. lib. xii. c. 4. No. 16. \Vendelin, I'heol.
lib. ii. c. 24. ad thes. 8. And both of them cite Au-
gustine in their favor, who asking, " What is it to be-
lieve in God r" answers, *' It is by belit . ing to love.'*
See also le Blanc, a divine of Sedan, in llies. de fidci
justificantis natura, &c. sect. 95. But if any will call
this love, according to the gloss of the schools, afi iin-
* Rom. iv. 20. t John xii. 43. ^ I Pc*. ii. 7.

86 Of Faith.

perate, or com^nanded act of faith, he is indeed welcome
to do so for us ; if he only maintain that it .is not possi-
ble, but the believing soul, while in the exercise of
faith, must sincerely love truth, aS it is in Christ, when
known and acknowledged, rejoicing that these things
are true, and delighting itself in that truth : far other-
wise than the devils and wicked men, who, what they
know to be true, they could wish to be false.

XVIII. Hence arises a fourth act of faith-, a hunger
and thirst after Christ. For the believing soul know-
injj, acknowledging, and loving the truths of salvation,
cannot but wish, that all those things which are true in
Christ, may also be true to him, and that he may be
sanctified and blessed by those truths : and he seriously
desires, that, having been alienated from the life of God
through sin, he may be again sealed unto the glory of
God by free justification, and in that by sanctification.
This is that hunger and thirst after righteousness, men-
tioned Matth. V. 6. And pray what reason can be
given, why he wh6 believes and feels himself a most
miserable creature, and is fully persuaded, that he can
be delivered from his misery by nothing either in hea-
ven, or on earth ; who sees, at the same time, the ful-
ness of that salvation which is in Christ ; and is assured
he can never obtain salvation, unless he be united to
Christ j who, from hu very soul, loves that truth that
treats of the fulness of salvation which is in Christ alone,
and in communion with him ; how is it possible, I say^»
that such a person should not seriously and ardently de-
sire to have Christ dwelling in him, seek, and pant af-
ter this, and ' ideed with such longings, as nothing short
of the possession of the thing desired can satisfy ; as
hunger and thirst are only allayed by m.eat and drink ?

XIX. This hunger and thirst arc followed by a re-
ceiving of Christ the Lord for justification^ sanctihgation?

Of Faith. S7

and so for complete salvation : which is the .fifth, and
indeed the formal and principal act of faith. TLlius the
heavenly Father freely offers his Son to the sick and
weary soul ; and Christ the Lord offers himself with all
his benefits, and the fulness of salvation which is in
him, saying. Behold me, behold me* And the soul,
now conscious of its own misery, observing with joy
and hope the fulness of salvation that is in Christ, and
earnestly desiring communion v,ith him, cannot but lay
hold on, and receive, with the highest complacency of
soul, that extraordinary blessing thus offered, and thus,
by receiving, appropriate or make it his own. And by
this act, at length, Christ becomes the peculiar pro^
perty of the believing soul. Thus it lays claim to what-
soever is Christ's, v^^hich is offered at the same time
with Christ, and above all, the righteousness of Christ,
which is the foundation of salvation. And in this man-
ner, by apprehending Christ, he is united to him ; and
being united to him, he is judged to have done and sut-
fcred, what Christ, as his Surety, did and suffered in his
room and stead. And thus it is easy to understand, how
we are justified by faith on Christ.

XX. The scripture more than once represents this
act of faith in express terms. Remarkable is the pas-
sage, John i. 12, As many as received him, which is
equivalent to them that believe 07i his name ; and Col.
ii. 6. As ye have therefore received Christ Jesus the
Lord J to which may be added, what the Lord has
very emphatically said, Is. xxvii. 5. jachadsek be-
MANGUDsi, Let him take fast hold of my strength, or
?ny tower; so as rn&'t to let it go. For hachdsik,,
to take fast hold of, and shalach, to let go, are op-
posed, Piov. iv. 13.

t Is. IXY. 1.

'^ Of Faitit.

XXI. But because the sotil, thus apprehending
Clirist for salvation, does at the same time redirie, and
stay itself upon him ; therefore this act of faith is ex-
plained by this metaphor also J as Psal. Ixxi. 6. By
Mtr NGALJECHA N ISM AC HT I //^;^ / bcoi holdeii up
(stayed). Is. xlviii. 2. stay themselves upon the God of
Israel, pretending to, and feigning a true faith : ni-
SHNGAN, he is stayed, is another term used. Is. J. 10.
^tay vpon his God; add Is. x. 20. 2 Chron. xvi. 7,
8. If you would subtilly distinguish this act of the be-
lieving soul, thus reclining and thus staying itself upon
Ciuist, from the act of receiving Christ, and make it
posterior thereto, I shall not oppose it. Let us there-
fore call this the sixth act of faith.

XXII. Which, we think, is very significantly ex-
pressed by the Hebrew word HiEEMiN, which h^e-

MiN properly signifies, to throw ones self in order to be
rarried on the truth and power of another ; as an in-
fant throws itself to be carried on the arms of its nurse.
For it is derived from am an which properly signifies
io carry : hence amon, a carrier, a nursing-father.
Numb. xi. 12. Carry them in thy bosom, as haomen,
a nursing-fathur beareth the sucking child: and tea-
mana signifies /o ^e c^nver/, Is. Ix. 4. Thy daughters
shall he nursed (carried) at thy side. Instead of which
it is said, Is. Ixvi. 12. ngal tzad tinnaseu. Ye
shall be borne upon her sides. And Christ really be-
CHEKo ISA, carries believers as nurselings, in his bo-
som, Is. xl. 11. for Moses also uses that similitude.
The Lord thy God bare thee, as a inan doth bare his
son, Deut. i. 31. Underneath are the everlasting arms,
Dcut. xxxiii. 27: hjeemin therefore, in virtue of its
signification, denotes to give up one's self to be carried
bv Christ, and so to cast himself into his bosom and

Of I^aith. 89

arms. By which similitude the activity of the bellev-
ing soul towards Christ is most elegantly expressed.

XXIII. Moreover, when the believing soul so re-
ceives Christ and leans upon him, it not only considers
him as a Saviour^ but also as a Lojd. For he receives
a whole Christ, and receiveth him just as he is. Now,
he is no less Lord than a Saviour. Yea, he cannot be
a Saviour, unless he be likewise a Lord. In this doth
our salvation consist, that we neither belong to the de-
vil, nor are our own, nor the property of any creature,
but of Christ the Lord. Faith therefore receives Christ
the Lord* Nor does Christ offer himself as a husband
to the soul upon any other condition but this, that he
acknowledge him as his Lord.f And when the soul
casts himself upon Jesus, he, at the same time, re-
nounces his own will, and surrenders himself up to the
will of Jesus, to be carried whithersoever he pleaseth.
Hence there is also in faith a humble surrender and
giving up one's self, whereby the believer, as in duty
bound, yields himself,, and all that is his, to Christ,
who is freely given him. / am my beloved' Sy and my
beloved is mine ;\ gave their oivn selves to the Lord.^
Almost in the same form as Amasai, with his compa-
nions, gave themselves up to David, Thine are zve,
David, and on thy side, thou son of Jesse. \\ And this
our surrender to Christ, which we account the seventh
act of faith, is the continual fountain and spring of all
true obedience, which is therefore called HUPAKOi
PISTE OS, obedience flowing from faith, the obedience
offaith.^

XXIV. After the believing soul has thus received
Christ, and given himself up to him, he may and

* Col. ii. 6. f P^al. xlv. 10, 11. + Cant.vi. 3. § 2Cor.
viii. ^. II I Chron. xii. 18. f K«m. »• 5.

Vol. IL M

so Of Faith.

ought thence to conclude, that Christ with all his sav-
ing benefits are his, and that he shall certainly be bles-
sed by him ; according to this infallible syllogism, or
reasoning of faitJa : " Christ oflcrs himself as a full and
complete Saviour to all who are weary^ hungry, thirs-
ty, to all who receive him, and are ready to give them-
selves up to him ; but I am weary, hungry, &:c.
Therefore Christ has offered himself to me, is now be-
come mine, and I his, nor shall any thing ever sepa-
rate me from his love." This is the eighth, and the
reflex act of taith, arising from consciousness or re-
flection.*

XXV. Hence, in fine, the soul, now conscious of
its union with Christ by faith, obtains trust or conjl-
dence, tranquility, joy, peace, and bold defiance to all
enemies and dangers whatever, a glorying in the Lord,
a glorying in adversity j while the soul leans (stays it-
jself) with delight 071 its Beloved ; mithrappjek^th
■with stretched out arms throwing itself, or with its el-
bow s^veetly leaning, upon him (merappek signifies,
according to the Talmudists, the arm-pit) being assur-
ed of mutual communion and mutual love, while it
sings, / am my beloved' s^ and his desire is totvards me;-\
it piously exults and delights itself in its Lord, is ine-
briated with his love, rejoices with joy unspeakable and
full of glory ( glorious )\ and savingly melts at the glow-
ing flames of reciprocal love ; in one word, rejoices in
the hope of the glory of God.^

XXVI. We shall now briefly compendize, as it
were, in One view, what we have so largely explained.
Faith comprehends the knowledge of the mystery of
God and of Christ in the light of grace, the truth of
which mystery the believer acknowledges with full as-

* Gal. ii. '20. 2 Tim. i. 12. Rom. viii. 38. f Song. vii. lOv
i I P«t. i. 8. § Row.v. 2.

Of Faith.^ 91

sent of mind, on the autliority of the testimony of God :
And not only so, but he is also in love with that truth,'
exults therein, and glorifies God ; he likewise ardently
desires communion with Christ ; that the things which
are true in Christ, may be also true to him for salva-
tion : wherefore, when Christ is offered to him by the
word and Spirit, he receives him with the greatest com-
placency of soul, leans and rests upon him, and gives
and surrenders himselt to him ; which done, he glories
that Christ is now his own, and most sweetly delights
in him, reposing himself under the shadow of the tree of
life, and satiating himself with its most delicious fruits.
This is the faith of Cod's (^lecf* an invaluable gift, the
bond of our union with Christ, the scale of paradise, the
key of the ark of the covenant, with which its treasures
are unlocked, the never-ceasing fountain of a holy, quiet,
and blessed life.

XXVII. If any imagines that he speaks more exact-
ly, when he distinguishes these acts of faith, so as to
think some of them precede faith strictly so called ; as
the knowledge of revealed truth, to which some excel-
lent divines add a pious affection of the will towards
God ; that other acts belong to the very form or essence
of faith, as assent, hunger and thirst after righteousness,
the receiving of Christ as Lord and Saviour, and the
soul's flying to him for refuge ; and that other acts of
faith are accidental, which agree only to a confirmed
and strengthened faith ; as the assurance that Christ fs
now become mine, aud the most delightful reliance up^
on him as mine, joined with exultation and glorv'ing in
him : we see no reason why such a person may not en-
joy his accuracy, without any displeasure to us : for we
only intended to shew, that all these things concur t
the full practice of faith.

* Tit. L w

^ Of Faith.

XXVIII. From what has been said, it is evident,.
that the faith usually called historical and temporary^
though I question the propriety of that name, very w^ide-
]y differs from saving faith, which we have thus far de-
scribed. They call an historical faith a naked assent
given to the things contained in the word of God, on the
authority of God, by whom they are asserted, but with-
out any pious motion of the will. But since this assent
may be given not only to the historical parts of the sa-
cred writings, but also may extend to the precepts,
doctrines, promises, and threatenings, the character of
historical given to that faith seems to be too restricted-
Unless perhaps it be so called, with respect to the man-
ner in which it is conversant about its object. For as
he who reads histories of transactions with which he
has no concern, barely contemplates them, without be-
ing inwardly moved or affected by them ; so they who
have that kind of faith, do only, in an idle and careless
manner, observe and think of those things, which are
taught in the word of God, but do not reduce them to
practice : though it is not universally true, that even
the most ancient histories, and the things which con-
cern another world, are read without any affection, emo-
tion, and application. It had therefore been better to
call this faith theoretic or a naked as-sent.

XXIX. Our Lord* calls that a temporary faith,
which, besides that general assent, exults in the known
and acknowledged truth, makes profession thereof, and
stirs up many emotions in the heart and actions in the
life, which exhibit some appearance of piety ; but for a
time only, while everything is prosperous under the
gospel ; but falls off, when the storms of persecution
assault it. This is wisely called by our Lord p r o s k a i-
Ros, temporary, or for azvhile. But as it may, and

* Matth. xiii. 21.

Of Faith. 93

even does, frequently happen, that, in the prosperous
statfe of the church, men may persevere to the end of
their life in this profession of faith, and imaginary joy,
and in such a course of lite as they suppose to be sufli-
cient for piety ; so this being a constant but not saving,
is not so properly called temporary faith, tJiat being the
title which our Lord only gave to the faith of a[X)states.
We might rather perhaps call \iprcesinntiuuavifidt;m>, a
presumptuous faith, if the purity of the Latin tongue
would admit of it.

XXX. But it is needful for our consolation, that \wq
distinctly know, how this may be distinguished from a
true, lively, and saving faith, which it boldly, thiMigh
falsely resembles. And, first, there is no small ditfer-
encc in the acknoivltdgment of re\ ealed truths ; to
which, as to truths, this presumptuous faith really as-
sents ; but as it is destitute of the true light of the Spi-
rit, it sees not the proper form or beauty of these truths,
and as they are truths in Christ ; it does not observe the
perfections of God shining in them ; does not rightly
estimate their value : when it begins first to know
them, it is indeed taken with the novelty and rarity of
them, but neither burns with an ardent love to them,
nor labours much to have them, not only impressed
upon the soul, but also expressed in the lite and con-
versation : and as often as other things present them-
selves to the mind, which flatter it with a great shew
of pleasure or profit, it easily suffers the ideas of those
truths, which oppose that advantage, to be blotted
out ; and is on the point of wishing, these were no
truths, which, in spite of itself, it is constrained to ac-
knowledge for such. But these things are quite the
reverse in true faith, as we shewed, § 17.

XXXL Secondly, There is a great difference in the
application of the promises of thf gospel. For presump-

94' Of Faith.

tuous faith docs not proceed in the right method. It
raslily imagines, that the sah^ation promised in the gos-
pel, belongs to itself, either upon no foundation, or
upon a talsc one. For sometimes these persons, with-
out any trial or self-examination, which they avoid as
too troublesome and inconvenient to their affairs, fool-
ishly flattering themselves, proudly lay claim to the
grace of our Lord ; and securely slumber in this vain
dream, without either inquiring, or being willing to
inquire, what is the foundation of this their imagina-
tion. Sometimes they lay for a foundation of their con-
fidence, either that perverse notion concerning the ge-
neral mercy of God, and I know not what easy method
of salvation by the gospel-covenant j or an opinion of
the sufficiency of their own holiness, because they are
somewhat less vitious than the most profligate ; or the
external communion of the church and rehgious wor-
ship ; or the security of their sleeping conscience, and
the pleasing fancies of their own dreams, which they
take for the peace of God, and the consolation of tlie
Holy Spirit. With these and the like vanities of their
own imagination they deceive themselves, as if these
things were sufliicient marks of grace. But true be-
lievers, from a deep seuvse of their misery, panting after
the grace of t'le Lord Jesus, and laying hold of it with
a trembling humility, dare not boast of it, as already
becofne theirs, till, after a diligent scrutiny, they have
found certain and infallible evidences of grace in them-
selves. It is with a profound liumility, a kind of sacred
dread, and a sincere self-denial, that they approach to
lay hold on the grace of Christ. And they do not boast
of having laid hold of this, till after an exact examina-
tion, first of the marks of grace, and then of their own
hearts. But it is otherwise in both these respects with
presumptuous persons 5 who rashly lay hold on what is

Of Faith. 95

not offered them in that order (for God does not offer
security and joy to sinners, before the soul is affected
with sorrow for the guilt of past sins, and a due sc^lici-
tude about salvation) and then presumptuously boast
of their having laid hold on grace ; but they cannot
produce any necessary arguments to make it appear
that they are partakei"s of it.

XXXII. The third difference consists in that /7)//
which accompanies or follows both sorts of faith ; and
that is "twofold: 1. In respect to the we : 2. In res-
pect of the efftct of that joy. In presumptuous faith,
joy arises partly from the novelty and rarity of the
things revealed (for the knowledge of a truth which is
more rare and abstruse, gives delight to the under-
standing, as the enjoyment of a good does to the will)
partly from that vain imagination, that the good things
offered in the gospel belong to them ; of which they
have, from the common gifts of the Holy Spirit, some
kind of taste, but a very superficial one, affecting only
the outside of their lips. But in a lively faith, there
arises a joy much more noble and solid, from a love ot
those precious truths, by the knowldge of which the
soul, taught of God, justly esteems itself most happy ;
from a hope that is not fallacious, and a sure persuasion
of its own spirit, with the superadded testimony of the
divine Spirit concerning the present grace ot God and
future glory ; and lastly, from a moi»t sweet sense of
present grace, and a foretaste of future glory. And as
the causes of both these joys are so diverse, no wonder
that the effects are very different too. The- first makes
the soul full of itself, leaves it empty of the love of
God, and by its vain tickling heightens the sleep of
carnal security. But the latter strikes believers with
an incredible admiration of the unmerited love of God
to man, inflames them with a mutual return of lo\ c t?»

96 Of Faith,

the most kind and bountiful Jesus, and inspires them
T^ith a solicitous care, lest they commit any thing un-
worthy of that infinite favor of God, or grieve and sad-
den the Spirit of grace, who hath dealt kindly with
them.

XXXIII. Thefoujih difference consists in \ht fruits:.
For presumptuous faith either sinks men in the deep
sleep of security, so as they snore profoundly in indulg-
ing the flesh ; or brings with it some outward change
of conduct for the better, and makes them, in a certain
measure, to escape the pollutions of the xcorld through the
knou ledge of the Lord mid Saviour Jesus Christ ;* or
when it operates in the most excellent manner, it ex-
cites some slight and vanishing purposes and endea-
vours after a stricter piety, but does not purify the heart
itself, nor introduce new habits of holiness ; and when-
ever either the allurements of the world and the flesh,
or some inconveniencies attending gospel-piety, assault
them more strongly than usual, they immediately grow
weary in that course of goodness they had entered up_
on, and return as stvine that were xvashed, to their waL
loxmiig in the mire. By that superficial knowledge of
evangelical truth, and of a good so pleasing and useful,
as well as honorable, which is held forth by the gospel,
and which is not deeply imprinted on their minds, they
are indeed stirred up to some amendment of life : but
when the matter stands upon the acquisition of some
present good, or the avoiding some imminent calamity,
the ideas of true and of good, which the gospel had
suggested to them, arc so obliterated, that they prefer
the obtaining a present pleasure or advantage, or the
avoiding a present impending evil, to all the promise»
of the gospel, and to all evangelical piety. But a
lively faith impresses on the soul, in such deep charac-
* 2 Pet. ii. 20.

Of Faith'. 9t

fers, the image of what i^ right arid good, that it ac-
fcpuntS nothing more lovely, than to endeavour after it
to the utniost of its power j it paints in such lively co-
lours, the most shining holiness of the Lord Christ, that
the soul beholding it with supreme affection, is trans-
formed into its image ;* it so pathetically represents
the love of a dying Christ, that the believer accounts no-
thing dearer, than, in return, both to live and die to
him ;f the meditation of the promised happiness is so
deeply engraved on his mind, that he is ready, for the
iake of it,to try all things, to hear all things ;J and thus
it purifies the heart itsclf,§ in order to the practice of a
sincere and constant piety ; which, in consequence of
a niore lively or more languid faith, is itself either more
lively or more languid,

XXXIV, Having considered these things concern-
ing the nature of a living faith, and its difference fron>
that ^hich is presumptuous, let U3 now further inquire
lio w a person men/ be conscious of his ownfaiiL Now,
,lhat it h both possible and usual for believers to ha:ve i
<:onscioa5ness of their own faith, Paul not only teacheth
us by his own example, I know wJwin I have believed,^
Sut also by that admonition directed to all. Examine
yourselves, zvhether ye be in the faith, prove your mcit
seii^s.^ 'WTiich admonition Would have been in vain,
if it haid been possible for them, by examining and
jiroN^irrg tTiertiselvcS, to attain to the knowledge of what
they s^arcli after. Yea, that it is possible, he express-
fy enotrgh insinuates, by adding, Knmv ye not your own
siliels, how ihat Jesits Christ is in you ?

XXXV. Nor h li difficult to understand, how this
«Johsoiousness of faith may arise in believers. For first

. * ^C«f. iii. 18. t Gal. ii. 20. f 2 Cor. iv. 16, 17, 18,
% Act> jiv. S'. 11 2 Tim, i. 12. 5f 2 Cor. xiii. 5.

9^ Of Faith>

it behov(?s them to be well instructed, from the word of
God, abbut the nature of saving faith. Nor is it neces-
sary to harass the minds of the weak with a multiphci-
ty oi marks. Only let the principal and essential acts
of a true faith be explained to them in a simple and
clear manner ; let the difference between a strong and
weak faith be inculcated ; between a lively and a lan-
guid ; between a calm faith and that shaken by many
temptations j and let them be put in mind, that not
only a weak, a languid, and a shaken faith is neverthe-
less true ♦ but also that, in examining themselves, a
weak faith is not to be tried by the idea of a strong faith j
nor a languid by that of a lively j nor that which is
shaken by the idea of a calm and quiet faith -, but that
each is to be compared with its own proper idea. This
being well understood, let every one examine himself,
whether he puts forth acts agreeable to what we have
now described. Which no person, who attends to him-
self, can be ignorant of. Every one is immediately
conscious to himself of what he thinks and wills, for
this very reason that he thinks and wills it : for faith is
an act of the understanding and will.

XXXVI. Perhaps some body may reply. If it is so
very easy to have a consciousness of one's own faith,
whence then happens it, that very many believers are
tormented with such troublesome waverings about this
matter ? There is more than one reason for this : 1 . It
often happens, that they have either formed to them-
selves, a wrong notion of saving faith, or unadvisedly
taken up with what others have as uncautiously drawn
up to their' hand. Thus we have learned by experi-
ence, that not a few afflicted souls have thought, that
the essence of faith consists in the assured persuasion
and delightful sense of the love of God, and in the full
assurance of their own salyation. And not observing

Of Faith. 99

these things in themselves, theyhave, by an unfavora-
ble sentence, crossed themselves out of the roll of be-
lievers. But these very persons being better informed
of the nature of faith, and taught that ihe«;c things were
rather glorious fruits af an established, than essential
acts of a true faith, have gradually returned to a more
composed mind. 2. It also sometimes happens, that
believers are tossed- with so many storms of temptations,
that they do but little, nay, are unable to distinguish
the proper acts of their own souls : for while they are
in that case, they perform every thing in such a con-
fused and inconsistent manner, that, during that disor-
der, they cannot clearly discern the state and frame of
their own heart ; while the thoughts of their mind and
tlie emotions of their will succeed and cross each ether
with a surprising variet)^ 3. Son^etimes too if is diffi-
cult, especially in an afflicted state of soul, to compare
their own acts with the description of true faith,, or,
to speak more clearly,, to compare the rule with that
which they want to bring to it, especially when or^ has
proposed to himself the idea of a lively faith, and hnds
in himself only a languid one. In that case, it can
scarcely be otherwise, but that, when he sees so littife
agreement, nay, the greatest difference between the
two, he must form a less favorable judgment of his own
faith.

XXXVIl. It is not, indeed, absolutely necessarv to
salvation, that one should kaiow that he believes : tW
the promise of salvation is annexed to the sincerity of
faith,* not to the knowledge one may have of his faith.
Yet it is expedient that every one should, by an accu-
rate scrutiny, inquire into the sincerity and truth of his
faith. 1 . In order to render due thanks to God for this
invaluable gift. For if Paul did so often return thanks
'* Mark xvi. 16. Johi\ iii. 16.

100 Of Justixigation.

to God for the faith of others,^ how much more incum-
bent is it to do so for one's own faith ? But he cannot do
this, unless he knows that he does believe. 2. That
he may have strong consolation in himself: for the con-
sciousness of our faith at the same time gives us assur-
ance of salvation. Thus the apostle joins these two to-
gether : / knoiv whom I have believed^ and I am per-
suaded he is able to keep that zvhick I have committed
unto him against that daj/.-f 3. That, with the greater
alacrity, he may run the race of piety : for he who is
assured that he acts from faith, is also assured, that his
lahour shall not be in vain in the Lord ; and this assu-
rance makes the believer steadfast, immoveable y ahvays
abounding in the work of the l^ord.\

* Eph. i. 15, 16. Phil. i. 3. Col. i. 3, 4. I Thess. i. 2, %.
2The6s. 1. 3. f 2 Tim. i.*2. % 1 Cor. xv. AS..

CHAP. VIII.

Of Justification.

rip

JL HAT- faith of which we treated in the former
chapter, as savingy is usually also called justifying in
the divinity-schools. And sijice Justification is its first
memorable effect, it will by no means be improper to
speak of it now ; and that with the greater accuracy,
as it so nearly concerns the whole of religion, that we
stumble not iu explaining this article. The doctrine of
justification spreads itself through the whole system
of divinity ; and as the foundation is either solidly or
superficially laid, the whole building rises more firm
and graceful, or being badly founded threatens an op-
probrious fall. The pious Picardiaiis, as they were cal-

Of Justification. ^ lOj

\»d in Bohemia and Moravia, valued this article at its
true price, when, in their confession of faiih^ art. (5.
speaking oi justification, they thus write : " Tbib sixth
article is accounted with us the most principal of all,
as being the sum of all Christianity and piety. Where-
fore our divines teach and handle it with all diliiience
5ind applicatien, and endeavour to instil it into all."
Let us to the utmost of our power imitate them in this,
beginning with its name.

II. "1.0 jiLstify, in Hebrew HATZDiK, in Greek di-
KAiouN, is very frequently and ordinarily used in a
declarative sense, and signifies tq account, declare,
prove any one Just. Which is manii^st from those pla-
ces of scripture, where it occurs as the act of a judge,
as Psal. Ixxxii. 3. hatzdiku, I)o Justice to, (justity)
flic afflicted and needy ; and this is especially the crisc,
when it is opposed to condemnation, as Deut. xxv. i.
Prov. xvii. 15. Is. v. 22, 23.

III. And doubtless this word has such a signiiica-
tion, when God is said to be Justified, as V'^\. li. 4>
That thou mightst be Just if ed when tlwii sjx^akest ; that
is, that thou mightst be declared, pro.vedji acknow-
ledged to be just, when thou proi^iou.ncest sentence.
In like manner, Matth. xi, 19. Wisdomisjuslified of
her children ; that is, they who are tvuly regenerated
of God by the gospel, have accounted the wisdoi^i of
God, which the Scribes and. Ph^irisees falsely account-
ed foolishness, to be, as, it really is, the most consum-
mate wisdom, and cleared it from the calumny ot tolly,
with which it was branded. \\\ the sa.Uie sense it is
said, Luke vii. 29. All the peopk umlLhe publicans J us-
tified God.

IV. Nor can this word have ai,iy' other than a forci;i-
sic signification, when Christ is aaid, to h^ Justified, 1
Xim. iii, 16. and still, more, fuJU.y JLs, 1. 8. where the

102 Of Justification.

Lord himself thus spcaketh : He is near that justifieih
me, ziiho icill co?ite?id with me ? Let us stand together ;
ivlio is tnine adversaiy F Ahiiost in the same manner as
the apostle speaks of the elect, Rom. viii. 33, 34.
How was Christ justified } 1 . When the Father de-
clared, that he was holy and without spot, according
to his mind and will, and even such in ivhom he zvas
tvdl pleased, Matth, iii. 17. and chap. xvii. 5, 2.
"When he pronounced him innocent of all the crimes,
with which he was falsely accused, and for which he
was unjustly condemned, 3. When he declared, that
he had made full satisfaction to his justice, and was no
longer under the guilt of those sins, which, as Surety,
he took upon himself. The two former acts of justifi-
cation respect Christ as man ; the last as Mediator.
And 'n this respect he is called the righteous (or just)
savant o/Gud, Is. liii. 11. not only as holy and with-
out sin in himself, but as one who also fulfilled all that
righteousness to which he bound himself by his own
voluntary engagement, whereby, though he was the
Son, yet he became the servant of God ; and, by his
resurrection, was declared to have performed the whole,
and so was exalted tq that state, that he might be able
to justify many, or procure rigliteousness for many, by
virtue of his own righteousness.

V. But we are not to imagine, we have accomplish-
ed any great matter, -when we have shewn, that justi-
fication is often taken in a forensic sense. For scarce
any who love to be called Christians, have such a bold
front, or stubborn mind, as to deny it. Certainly the
Popish doctors themselves generally oWn it ; Bellarm.
de justificat. lib. i. c. 1. Becan. sum. theol. tom. ii.,
tract, 4. c, 5. Tirin. controvers. -15. No. I. Nor
do they deny, that Paul himself sometimes treats of
justification in that sense : Estius in comm. ad Rom..

Or Justification, 103

1}. 13. observes, that to he justified there ^ is the same
thing as to be adjudged, declared, acxounted righteoitSi
according j says he, to the ?nost usual language of scrip-
ture. Which interpretation Ruardus Tapperus also
approves, ad art. viii. p. 32. I v*'ill do my * towns-
man the honor to quote his words. " As to what was
aforesaid," says he, " it is to be considered, that, in
scripture, to be justified, not only signifies, to be en-
dowed and adorned with righteousness ; but sometimes
also to be pronounced, declared, adjudged, allowed,
and esteemed just or righteous. According to which
interpretation, blessed Augustine explains the apostle
Paul's expression. The doers of the law shall be jnstifi-'
ed i that is, says he, shall be accounted and esteemed
just." In like manner, Cornelius a Lapide on Rom,
viii. 3S. It is God that just{fieth, thus comments : " It
is God that acquits these elect persons, namely, his
faithful people and true Christians, from their sins, and
absolves from the charge brought against them by sin
and the devil, and pronounces them just or righteous/^
The state of the controversy, therefore, between us and
the doctors of the church of Rome, is not, whether
justification be son^etimes taken in a forensic sense : for
that is confessed on both sides.

VI. What then ? Are we thus to state the question j
namely, v/hether the term, to justify, has alzoays in
scripture a forensic sense ? But the most eminent Pro-
testant divines do not aflirm this, and therefore it would
be too harsh and inhuman to charge them with prevari-
cation, on that account- Beza on Tit. iii. 7. thus
comments,: "I take the term justification in a Iv^rge
sense, as comprehending whatever we obtain from
Christ, as well by imputation, as by the efficacy of the

* Enchusano meo. For it seems, T.ipptrus was born at
Enkhuysen as well as Witsius,-

104 0# JtJSTlFiOAtlON.

spirit in our sanctification, that we may be art io!,
that is, perfect and complete in him. Thus also the
term, justify, is taken Rom. viii. 30." Much to the
Same purpose Thysiiis in Synops. purior. theolog. Ley-
den, disput. 23. §3. " Nor yet do we deny, that, oii
account of their very great and close connection, justi-
fication seems sometimes to comprise sanctification also,
as a consequent, Rom. viii. 30. Tit. iii. 7." &c. I
v^hall add one testimony more, naniely, Ghamierus,
Panstrat. tom. iii. lib. 10. c. 1. No. 6. who spdaks
to this purpose : " We af^ not such ridiculous judges
of words, as not to know, nor such impertinent soflhis-
t^rs, as not to allov^% that the terms, justification and
sanctification, are put one for the other : yea, w&
know, that they are called saints principally oh this ac-
count, that in Christ they kave remission of sin. And
we read in the Revelation, Let hBi that is rightedits, be
righteous still ; which can only be understood of iht
progress of inherent righteousness ; and we deny hof,
that th^re may be a promiscuous u5e of the words per-
haps irf other places."

'^'TI. And irrdeed this irigenuity of the'se very grca?t
men is not to be too much canvassed, who, though th^y
have granted so much to their adversaries, have yet in
Ih^ maiii question happily triurhphed over th^to. Ne-
vertheless ^Me see no sufficient i?eason^ why they should
have been so illi4>eral to them. No vioknce would bfe
put on the all^<iged passages, if in them the tern» jus-
tification should ht taken in the sense, in which Paul
commonly takes it : nor doth it appear, that all thing-s
would have flowed less agreeably.

VIII; Wh^t should hinder us from explaining Rom.
viii. 10- in- thi^ manner ? Whom he did predestinatiy
th!at-i«,' ■«'hom, by his most free and immutable decree,
lie has chosen to grace and glory, thein he ako calkd;

Of Justification. 105

tViat Is, by his word and Spirit he sweetly invited, and
powerfully drew them from a state of sin and misery,
to communion with Christ, and being endowed with
faith regenerated them : and zvhom he called^ them he
aim Justified ; that is, as soon as they were united to
Christ by the Holy Spirit and by faith, he, on the ac-
count of the merits of Christ imputed to them, acquit-
ted them from the guilt of sin, and adjudged them to
have a right to all the good things of Christ, as well in
grace as in glory : and zvhom he justified, them he also
glorified; that is, he not only gave them a right, but
also put them in actual possession of the greatest bles-
sings. 1 . By sanctifying them, and transforming more
and more to his own image, and making them parta-
kers of a divine nature, which doubtless is a great de-
gree of glory. 2. By plentifully pouring in upon them
the sweetest consolations of his Spirit, which are, as it
were, the preludes of joy. 3. and lastly. By makings
them perfectly happy, first in soul, and then in soul
and body together.

IX. But we think it far more proper to comprize
sanctification under glorification, than to refer it to jus-
tification. For it is familiar to the Holy Spirit, to deli-
neate holiness under the names of beauty, ornament,
and glory. Thus Psal. xciii. 5. Holiness becometh
thine house. Psal. ex. 3. Tiiy people shall be willing in
the day of thy power, in the beauties of holiness. Nay,
by the very term, glory, holiness and righteousness are
c"xpressed, Psal. xlv. .13. The king's daughter is all
glorious xvithin : But what else is meant there by that
glory, but the genuine holiness of believers ? or as Peter
speaks, \ Pet. iii. 4. The hidden man of the heart, in
that zvJiich is not corruptible, even the ornament of a meek
Q7id quiet spirit ^ which is in the sight of God of great

Vol. II. O

106- Of JirsTiFicATio.N.

price. Add Is. Ixii. 2. And Ike Gentiles shall see tliTf
righteousness y and all kings thy glory ; where these
two words are used alternately one for the other : and
justly ; for the highest pitch of our glory consists in a
perfect conformity to God.* But holiness is the image
of God ;f so that saints who accurately express, or re-
semble, that image, are on that account called the
glori/ of Christ.\ Why then should we not account our
conformity to God in holiness as no contemptible first-
fruits of glory ? Certainly Paul calls the progress made
in sanctification> a transformation (or a being changed)
from glory to glory. ^

X. It is plain, that, v»ith the same propriety, we
may understand by justification^ Tit. iii. 7. absolution,
from guilt, and an adjudging to eternal life. For the
first work of a man, who is regenerated by the Holy
Spirit, is that work of faith, the infallible consequent
of which is the remission of sins ; which is either suc-
ceeded by, or attended with, the hope of the inheri-
tance of eternal life. What probable reason induces us
to depart from this sense ? And if we would have sanc-
tification contained in any of the words which the apos-
tle makes use of, why shall we not rather refer it to
regeneration and the renetval of the Holy Ghost f For
really sanctification differs no otherwise from the first
regeneration and renovation, than the continuance of
an act from the beginning of it. And we are sure,
that the apostle exhorts the Romans, who had been for
some time regenerated, to a progress in sanctification,
when he writes, Be ye transformed by the reneidng of
your minds ^| and in like manner. Be renetved in the
spirit of your mind.^ As the beginning of this renova-
tion goes before justification strictly so called, so the

* 1 John iii. 2. t Epl*. iv. 24- J 2 Cor. viii. 23. § 2 Cor,
iii. 1«. 11 Rom. xii. 2. ^ Eph. iv. 23.

Or Justification. 107

progress of it serves to promote the certainty and the
sense of justification ; and in both respects it was ex-
xellently well said by the apostle, that the elect are re-
generated by the Holy Spirit, shed on them abundant-
ly ; that being thus justified by his grace, that is, ac-
quitted from sin, and conscious to themselves of abso-
lution, they might lawfully, yea, in full assurance,
hope for the inheritance of eternal life.

XI. As to Rev. xxii. 11. He that is righteous, let
him be righteous still ; it does not appear, that any ful-
ler sense can be put on these words than if we thus ex-
plain them : Whoever is reputed righteous bcfiDre God
by faith on Christ, should think it his duty, to verify
by his actions, this his justification before men, and to
his own conscience ; and so by faith and the exercise
of it, and by studying the word of God, he may- have a
more and more abounding consolation concerning his
righteousness. And by this reasoning too, the forensic
use of this term is still retained.

XII. Others also alledgc, 1 Cor. vi. 1 \ . But ye are
zvashed, hutyeare sanctijied^ hut ye are justified, in the
vame of the Lord Jesus, and by the Spirit of our God.
But even this testimony does not prove, that justifica-
tion is equivalent to sanctification, but rather the con-
trary. For after the apostle had said, that the Corin-
thians xi'ere rvashed, that is, delivered from the power
of sin, he more particularly shews, wherein tliat wash-
ing consisteth. Now, the power of sin over man is
twofold. 1. Tliat it compels him to the servile works
of wickedness. 2. That it condemns him. The do-
minion is destroyed by sanctification ; they^^rt'^r of con-
donning, hy justification. Both these are conferred on
the elect in the name of the Lord Jesus ; that is, on ac
count of his merits, and by his authority and will ; a:^d
hy the Spirit of our God, who is the author of sanctifl-

i08 Of Justificatiok.

cation, and sweetly insinuates the sentence of justifica-
tion into the minds of believers. Both these benefits
are sealed in baptism, to the washing of which there
is here an evident allusion. Nor ought it to offend us,
that sanctification is here put before justification ; for a
diligent inquirer cannot but know, that the scripture
does not always exactly observe that order, as that things
first in time are set in the first place. Thus even Peter
puts vocation before election.* Besides, justification
consists of various artigles, as we will shew more dis-
tinctly in its place.

XIII. However, I cannot conceal that there arc
two places, in w^hich the term hatzdik, justify may
seem to denote somethino: more than a mere declara-
tion of righteousness, though that be also included.
The first is. Is. liii. 11. J5j/ his knowledge shall my righ-
teous servant jatzdik larabim, justify many. It
is indeed true, that our Lord Jesus Christ is constituted
Judge by the Father, and consequently impowered to
absolve his elect, who were given him % but here he is
not represented as a judge, pronouncing sentence, but
as the cause, which, both by merit and efficacy, brings
and gives to his own people, that righteousness, on ac-
count of which they may be absolved at the bar of God.
And the unusual construction of the word with lamed,
the article of the dative case, calls for our notice. It is
the same, as if the prophet had said, jingas.^ hatz-
daka, larabim. He will make a righteo usness u 71 to
many^ that which he himself performed as the cause of
jighteousness, he will communicate to many , and thus
DiKAioMA his righteousness zvill redound to many
unto justification of life, as the apostle speaks, Rom. v.
18. which I would have to be compared with this pas-
gage.

» 2 Pet. i. 10.

Of Justification. i09

XIV. The other testhnony I hinted at, is Dan. xii.
S. where the faithful preachers of tlie gospel are said to
beMATZDiKE H AR ABBiM, justifi/i?ig 7namj. None
doubts, that it belongs to the office of the ministers of
the gospel, to publish, in the name of God, absolution
from sins to the contrite in heart. But the compass of
their function is much more extensive. The sum h
this, that, by their preaching, example, and prayers,
they may bring as many as possible to such a state, as
that remission of sins may be preached with special ap-
plication unto them, who, by faith and repentance, ars
reconciled unto God, and are diligent in the practice of
holiness. The ministry of reconciliation, with which
they are entrusted, comprizes all these things. They
who are diligent in the performance of this, are said to
justify manij, because they stir them up to repentance,
which is the beginning of righteousness or holiness j to
faith, whereby they lay hold on the righteousness of
Christ, on account of which they may be pardoned ; to
the practice of a holy life, which when they prove by
their works, they may obtain fuller assurance oF their
justi6cation by the ministers in the name of God.

XV. We have been the fuller on the signification of
this word justify^ that, by the same means, we might
shew the force of various testimonies of scripture, than;
which study nothing is more pleasant and useful. But
when treating of justification, we shall always take th^it
term in the declarative sense. Which being observed
once for all, let us now address ourselves to the more
accurate investigation of the thing itself.

XVI. The declaration of God concerning men, ci-
ther regards some of their particular actions, or their
whole state. The actions of men are considered, either
in relation to the rule of the divine will, or in comparison
with the actions of others, whether more or less evil.

110 Of Justification.

God pronounces absolutely on actions, when he declares
them cither evil^ condemning man in them ; as Nathan
said to David in the name of God,* Thou hast despised
the commandment of the Lord, to do evil in his sight ; or
good^ justifying a man in them ; in which sense David,
having his eyes intent on the justice of his cause against
his enemies, prays,f Judge me^ O Lord, according to
my righteousnesSy and according to mine integrity that is
in me. Thus God justified Job, when he declared that
he spoke of him the thing which is right.\

XVII. The example of Phinehas is here very me-
morable : Then stood up Phinehas, and executed judg-
7nent ; and so the plague was stayed. And that was
counted unto him for righteousness unto all generations
for evermore.^ The fact of Phinehas was thus : Zim-

ri, one of the princes of the tribe of Simeon, brought
into his tent, with an incredible impudence, Cozbi a
daughter of a prince of the Midianites, in the sight of
the chiefs of his people, with an intent to pollute her
and himself with whoredom ; while Moses, with the
whole congregation, were in tears at the door of the
tabernacle, to deprecate the vengeance of God already
broke out. Phinehas, son of Eleazar the high priest,
and himself a priest, could not bear this sight ; but be-
ing inflamed with a mighty zeal, and moved with the
indignity of the action, rushed from amidst the congre-
gation, and taking up a javelin, thrust them both
through in the very act of their whoredom.

XVIII. There were many things in this action,
which might seem to be faulty. 1 . Phinehas was a
priest, whom it did not become to defile his hands with
human blood. For, if it brought guilt on a priest to
be expiated by sacrifice, to have touched a dead body,

* 2 Sam. xii. 9. f P^al. vil. 8. % Job xlli. 8.

§ Psal. Cvj. 30, 81.

Of Justification. lit

how much more to have made a living man a dead car-
case ? 2. He was none of the judges of Israel, whom
Moses, at the command of God himself, deputed to
punish the guilty, by hanging them up before the Lord.*
3. He did not observe the due order of justice, because
he began with the execution. 4. The whole seemed
to breathe an esraged passion of a furious mind, rather
than a zeal tempered with due lenity. For these rea-
sons, Phinehas might be thought to have been guilty of
a horrid murder ; and, on that account, to have forfeit-
ed the honor of the priesthood.

XIX. But it appeared plainly otherwise in the sight
of God ; who pronounced the action right, comm<:nd-
ing this zeal of his, and declaring, that he was so pleas-
ed with it, that on account thereof he averted his great
wrath from the children of Israel. And Phinehas w^as
so far from being divested of the priesthood for this
seat, that, on the contrary, God adjudged to him and
his seed after him a perpetual priesthood, by a cove-
nant of peace that was to last forever.f And this is
what David sings, it zoas counted unto him for righte-
eusness, that is, it was judged that he had acted in a
due and regular manner, and was therefore more wor-
thy of praise and reward, than of blame and punish-
ment.

XX, And as this man was justified in that action of
his absolutelij, so others are justified in their actions,
comparatively, or when compared with the actions of
others which are far worse. In this sense it is said.
The backsliding Israel hath justified herself more than
treacherous Judah.% That is, by her works she hath
shewed herself more righteous and innocent, professing
according to the sentiments of her heart, and not acting
ySo hypocritically and deceitfully, as the prevaricating

* Numb. XXV. 4, i. t Numb. xxy. 11, 12, 13. + Jer. iii. II.-

112 Of Justification.

and dissembling Jiidah, who would appear as If she
was converted to nrit', while in the mean time she pro-
fanes my name. In like manner. Thou hast justified
ihif sisters in all thine abominations which thou hast
do?ie.*' Thou liast behaved in such a manner, that, in
comparison of thee, they may seem to be innocent.

XXI. Thus much for the declaration of God con-
cerning the actions of men. On the other hand, his
declaration as to their state, is of several kinds. For
either God considers them, as they are in themselvc^^
according to inherent qualities, either vitious through
corrupt nature, or holy and laur'able through reforming
grace ; or as they are reputed in Chrisi the Surety.

XX II. God can neither consider nor declare men to
be otherwise than as they really are. For his judgment
is according to truth. ■\ They therefore who arc still un-
der the dominion of sin, and walk with delight in their
depraved lusts, are judged and declared by God to be
unregenerate, wicked, and slaves of the devil, as they
Tcally are ; for by no means does he clear the guilty. 1^
But they who are regenarated by his grace, created
anew after his image, and heartily addict themselves to
the practice of sincere holiness, are by him absolved
from the charge of profaneness, impiety, and hypocrisy,
and are no longer looked upon as dead in sins, slaves
to the devil, children of the world ; but as true believ-
ers, his own children, restored to his image, and en-
dowed with his life. It was thus he justified his ser-
vant Job, declaring, that there is none like him in the
earth, a perfect and a?i upright man, one that feareth
God and escheivcth evil.^

XXIII. And this is still the case with all believers.
It frequently happens, that the devil, the accuser of the
brethren, charges believers with hypocrisy before God,

* Eziiii. xvi, 31. t Rom. ii. 2. i Exod. xxxiv. 7. § Job i. *.

Of JuSTIFICATIOlt. 113

SIS if they did not serve him with an upright heart ; and
he not only thus accuses them before God, but he also
disquiets their consciences, as if all their faith and pi-
etv were only a mask and outward shew, by which
they have hitherto imposed not only on others, but al-
so on themselves. In order to calm the consciences of
believers, when thus shaken by the false accuser, they
have need to be acquitted from this accusation, and jus-
tified from this false testimony before God j which God
also daily does, assuring the elect of the sincerity of
«their conversion, by the testimony of his Spirit, and
thereby shewing, that tJie praise of a true Jezo is of him J*^
This justification is, indeed, very different from that
other, of which we shall presently treat. For in that
the person is absolved from sins, whereof he is really
guilty, and which are forgiven him on Christ's account.
»in this we are speaking of, he is acquitted of sins, which
•he is not chargeable with, and is declared not to have
committed.

XXrV. The foundation of this justification can be
nothing but inherent holiness and righteousness. For
as it is a declaration concerninq- a man, as he is in him-
self so, by the regenerating and sanctifying grace of
•God, it ought to have for its foundation, that which is
found in the man himself He that doth righteousness
IS rigkteous,-\ says John ; and Peter says, Of a truth 1
perceive that in every nation he that feareth him, and
zvorketh righteousness, is accepted zvith God.\ And
Luke, in the name of God, gives this testimony to the
parents of John the Baptist, that they zvere righteous
bfore God, icalking in alt the ordinances and command-
ments of the Lord blameless .§ But yet inherent righte-
ousness is not the foundation of this justification, from

'^ Rom. ii. 29. flJchntii. 7. ♦ Acts x. 34, 35. § Luk* i. 6.

Vol. II. P

/14 Of Justification.

its own worthiaess, or because it is a holiness exactly
commensurate with the rule of the law ; but because it
is the work of the Holy Spirit in. the elect, which God
cannot but acknowledge and delight in as his own, and
because the failings, with which it is always stained in
this life, are forgiven for Christ's sake.

XXV. In this sense we think the apostle James
speaks of justification, in that much controverted pas-
sage, James ii. 21. where he declares, thsit Abraham
was not justified by faith onlyy but also by works, and
insists upon it, that every man ought to be justified in
this manner. For the scope of the apostle is to shew,
tha it is not sufficient for a Christian to boast of the re-
irission of his sins, which indeed is obtained by faith
only, but yet a living faith on Christ : but that besides,
he ought to labor after holiness, that, being justified by
faith only, that is, acquitted from the sins he had been
guilty of, on account of Christ's satisfaction apprehend-
ed by faith, he may likewise be justified by his works,
that is, declared to be truly regenerated, believing, and
holy ; behaving as becomes those who are regenerated,
believins» and holv. Thus our father Abraham be-
haved ; who, having been before now justified by faith
only, that is, having obtained the remission of his sins,
was afterwards also justified by his works. For when
he had offered up his son to God, then God said to him.
Now I knoxo that thoii fearest God, seeing thou hast not
ivith-held thy son, thine only son, from me* And James
insists upon it, that this last justification is so necessary
to believers, that, if it be wanting, the first ought to be
accounted only vain and imaginary.

XXVI. These things are evident from scriptUTe.
But, lest any, after the manner of the world, should
make these things the subject of ridicule, I inform the
* Gen. xxii, 12.

Of Justification. 115

more unskilful, that this is no invention of mine, but.
that the most celebrated divines have before me spoken
of such a justification according to inherent righteous-
fie.sSy and of zccrks. Bucer, in altera colloquio Ratis-
boucnsi, p. 313. says, " We think that this begun righ-
teousness is really a true and living righteousness, a no-
ble and excellent gift of God ; and that the new life in
Christ consists in this righteousness, and that ail the
saints are also righteous by this righteousness, both be-
fore God and before men, and thai on account Vnereof
the saints are also justified by a justif cation of works,
that is, are approved, commended, and rewarded by
God." Calvin teaches much the same. Instil, lib. iii.
c. 17. § 8, which concludes with these words : " The
good works done by believers, are counted righteous,
or, which is the same, are imputed for righteousness^
The very learned Ludovicus de Dieu has at large ex-
plained and proved this opinion, in Coinmenu ad Rom.
viii. 4. And he quotes, as agreeing with him herei»,
Daniel Colonius, formerly regent of the French college
at Leyden. The same is also maintained by- the Rev.
Dr, Peter de Witte, that very able defender of the
truth, in Controversia de justif catione adversus Socini-
anos. And Triglandius explains, the passage of James
to the same purpose with us, making use of the very
same distinction of justification, in Examine apologise
Remonstra7itiumy c. 2K/?. 31().

XXVIL Let us now at length proceed to treat of
the justification of man as a sinner, but considered as
in Christ the Suretij. As this subject is the foundation
of all solid comfort, so it is full of mysteries, and per-
plexed with many controversies : nevertheless it is clear-
ly delivered in the scriptures, provided men, satisfied
with their simplicity, would neither shut their eyes
against the light, which so freely-shines upon them, nor

119 Or JusTiFiCATicr-.

givt way to curious subtilties, and the roving of a lux-
uriant fancy. We thus define the gospel-justification o{
a sinner : It is ajudicialy but gracnous act of God, uhere^
by the elect and believing sinner is absolved from the guilt
ef his sinsy and hath a right to eternal life adjudged to
him, on account of the obedience of Christ received by
faith.

XXVIII. This is evident, that ^\\ men, considered
in themselves, are abominable sinners before God, and
obnoxious to eternal death. Paul before proved both
Jews and Gentiles , that they xvere all under sin ; so far
that every mouth may be stopped^ and all the zvorld may
become guilty before God* But since, as we observed
before, the judgment of God is always according to
truth, it cannot be otherwise, but that God declare those
who in themselves are sinners, and liable to death, to
be really so in themselves. Yet the scripture declares,
that God Justifies sinners^ that is, acquits them from sin,
and from being liable to eternal death, and adjudges
them a right to eternal life. And unless this were the
case, the salvation and hope of all mankind whatever
had been at an end. But certainly God does this
agreeably to his truth and justice. It is therefore ne-
cessary, that they who are sinners in ihemselveSy appear
in another light to a justifying God, namelv, as consi-
dered in another, whose perfect righteousness may be
so imputed to them, as in virtue thereof they may be
reputed righteous. And this is the mystery of our jus-
tification in the faith of Christ.

XXIX. After all had sinned in Adam, and come
short of the glory of God, the only begotten Son of
God oflfered himself as Surety to the Father, and pro-
mised, that, at the tim.e appointed, he would fulfil all
the demands of the law for the elect. And this he ex-
* Rom. lii. 9, 19.

Of Justification. IIT

«cuted with all fidelity : he was born ot a virgin with-
out any stain of sin, being conceived by- the Holy
Ghost, and endowed wiili original righteousness, in
order to remove the guilt of original sin, and make up
the defect of original righteousness wliich the elect are
born without. Besides, from his very cradle, and
through the whole course of his life, especially at the
close thereof, he endured sU manner of sullerinrs, l>cth
in soul and in body, humbling, nay emptying himself,
and being obedient to the Father unto death, even the
death of the cross ; that he might bear, in their iitead,
the punishment due to the sins ci his choscii people ;
the dignity of the person who suffered abundantly com-
pensating what Vv'as wanting in the duration of the
punishment, which otherwise must have been etcrr.al.
In fine, he fully performed for his people all that the
law required, in order to obtain a right to eternal lite.
Had the elect then:iselves, in their own persons, per-
formed what Jesus did for them, there is no doubt,
but they would have accomplished that, for which they
might have been justified by God, nay and ought to
have been so, at least according to tlie"*^ covenant.

XXX. Moreover, since whatever of this kind Jesus
perfonned he did it by a voluntary undertaking, with
the Father's approbation, in the room mid stead of the
elect i it is deservedly /;?z/;z^/a/ to .diem, ziu^ placed to
th,eir account : just, as what a surety pays for a debtor,
or in Ills stead, is accounted as paid by him to the first
creditor. Paul, in the fifth chapter of his epiiitle to the
Romans, has handled this point in an excellent and
divine manner : the sum of which is contained ver. J.9.
As by one maris disobedience many were made (consti-
tuted) sinners ,- so 'hy the obedience of one shall many be
made (cotisiituted) righteous,

* The author means that covenant, which says, The tnan •sollch
doth those thing j, shall live by them. Rom. x. 5.

118 Of Justification.

XXXI. Moreover, to set the ground of this impu-
tation in a clearer light, we must observe, that Christ,
sccording to the eternal counsel of the Father, not on-
ly undertook all these things for the elect, and fulfilled
them agreeably to his undertaking, but also thn^t the
elect, before the righteousness of Christ is imputed to
them for justification of life, are so closely united to
him by faith, as to be one body* and, which is still
more indivisible, one spirit ivith him ;f nor are they
only united, but he and they are <?w<?, and that by such
an oneness in which there is some faint resemblance of
that most simple oneness whereby the divine persons
are one among themselves. J Now, in virtue of this
union or oneness, which the elect have with Christ by
faith, they are accounted to have done and suffered in
Christ, whatever Christ did and suffered for them.

XXXII. In this manner elect sinners, destitute of
any righteousness of their owriy that is, not having in
themselves that for which they can have a right to eter-
nal life adjudged to them, are by {2A\h found in Christ,
having that righteuusiiess which is through the faith
of Christ, the righteousness which is of God by faith. ^
That is to say, they are acquitted from obnoxiousness
to eternal death, on account of the voluntary sufferings
of Christ, which were completed by a most cruel and
dreadful death. Original sin is pardoned, and the soul
presented unspotted before God, on account of his
most pure nativity by the Holy Ghost and the virgin.
Eternal life is adjudged to them, to be communicated
to them in certain degrees of it, on account of the most
perfect obedience of his whole life. This is the sum of
this mystery, which being comprehended in a few
words, v/e have thought proper to lay before the rea-

* 1 Cor. xii. 13. t ^ Cor. vi. 17. + Johnxvii. 22,, 23.
§ Phil. iii. 9.

•Of Justification* IIJ

d(ir's contemplation, as it were, in one view. But
there are not a few things which require a fuller expli-
cation.

XXXIII. The Judge in this cause is God* For he
is l/iat o?ie lawgiver., ivho is able to save, and to dt'stroy.\
And as he alone has a right and power to inflict due
punishment on the sinner, so likewise he alone has a
right to acquit him ; because he is the Judge of the
zdiole zcoj'Id.j^

XXXIV. AVhat is in general said of God esseniiaUi/
considered, is especially appropriated to the Father
considered hypostatically , who is the justifier of him
zvhich bdicveth in Jesus ;§ and xcho zvas in Christy re-
conciling the zvorld inifo himself not imputing their tres-
passes unto them.\\ Where the distinction made of God
from Christ sufficiently shews, that God the Father is

there meant. Reason also requires, that justification
be especially ascribed to God the Father. For Jesus
Christ, the Son of God, appears in judgment in behalf
of the guilty as Surety, as Advocate, and in fine, as
furnishing them with those evident proofs, by which
they may be able to demonstrate, that divine justice
has been satisfied for them. The Holy Ghost, by
working faith in the guilty, makes them to lay hold on,
and present the Surety and his satisfaction in judgment.
And in this respect both stand on the side of the guilty.
But the Jather acts as Judge, righteously, and at the
same time mercifully, absolving the guilty, on account
of the satisfaction of the Son, apprehended by the pow-
er of the Holy Spirit.

XXXV. But a certain person has rashly asserted,
that the Son and IJoly Spirit cannot, for the reasons
above mentioned, act the part of Judge, and pronounce

* R«m. viii. 33. Is. xliii. 25. f Jam. iv. 12. + Roia. iii. 6.
§ Rgm. iii. 2$. \\ 2 Cor, v. ly.

120 Of Justi-fication.

sentence. For in the oeconomy of our salvation, the
persons in the Trinity sustain various relations, which
are to be reconciled with, and not placed in opposition
to each other. He who sometimes is described as
sm^eli/i is at other times represented as judge * And
indeed Christ himself claims the pozver of forgiving
sins.-\ And, in the day of the general judgment, he
himself will peremptorily pronounce the justifying sen-
tence upon the elect. Nor is it inconsistent for one and
the same person to be both the meritorious cause of jus-
tification, and the advocate of the guilty, and at the
same time the judge of the cause. All these relations
agree in one Christ, and teach us that fulness of salva-
tion, which is to be found in him.

XXXVI. The Floly Spirit also hath his own proper
parts in this matter. For it is he who brings in and
seals that sentence of absolution, pronounced in the
court of heaven, to and upon the believing soul in the
court of conscience, and so pacifies and cheers it ; shew-
ing it the things that are freely given to it of God,"]^ and
bearing witness with the spirit of believers,^ that they
are reconciled to God. Hence it appears, that none of
the di\ ine persons are to be excluded from pronouncing
sentence.

XXXVIF That thing for which we are justified, and
which some call the matter of our justification, is the
alone perfect righteousness of Christ. This Christ fi-
nished for his elect j for their sake Sanctifying himself.^
The Father imputes the same to his chosen people, as
he imputed their sins to Christ. Heitath made him zi^ho
knezv no sin, to be sin for ns ; that lue migJit be made the
righteousness of God in him.^[ But it is impossible to
explain, how Christ was made sin for us, unless in that

■'* John V. 22, 27. f Matth. ix. 2. J 1 Cor. ii. 12. -§ Rom.

viii. IC. il John xvii. 19. «|2Cor. v. 21.

Of Justification. 12!

sense, that our sins are imputed to him, that he might
Sutler for them : in the same manner we are made righ-
teousness in him, as his righteousness is imputed to us,
that on account of it we may receive the crown. It is
evident, that, in scripture, the righteousness of Christ
is called our righteousness : for he is the Lord our righ-
teousness :* He of God is made unto us righteousness.^
Now, it is ours either inherently or by imputation, for
there can be no third way. It is r^ot oars inherentlij i
for in that sense Paul opposes it to ours ;J nor does the
nature of the thing admit, that acts performed by Christ
can inherently be ours. It therefore remains, that it is
ours by imputation ; God imputing to man righteousness
ivithout xvorks.^

XXXVIII. Arminius, by his subtilty, frames vain
empty quibbles, when he contends, that the righteous-
ness of Christ cannot be imputed to us for righteous-
ness, because it is his very righteousness ; laying this
down as a foundation, that what is imputed to us for
righteousness, is not properly our righteousness.
Which none will admit, who has considered, that every
judgment of God is according to truth : whence it fol-
lows, that nothing can be imputed to any one for
righteousness, which is not really righteousness. But
it is imputed to us, that is, put to our account, as if it
was ours : for though it was not performed by us, yet
it was performed by Christ for us, and in our room.
Nor in doing this does God judge otherwise than as
the thing is ; for he judges not, that we, in our own
person, have fulfilled that righteousness, which is not
true ; but that Christ has so fiilfilled it for us, as that,
by the merit thereof, we may justly be crowned. This
is so true, that it is the sum of the whole gospel.

* Jer. xxiil. G. \ 1 Cor. i. 30. :{ PhlL iii. 9. § Rom. iv, 6.

Vol. IL Q,

122 Of Jusn^icATio?!'.

XXXIX. And whereas that rightcoii5ne?.,«; of Christ
is in every respect complete, and God has acknowledg-
ed, that full satisfaction has been made to his iaw to
the ver)- utmost, when he raised Christ from the dead,
and called him kis ri'^hfeous servant ; it is not nocessary
that any thing should come ficm us to accjuire either
freedom from punishment, or a right to life. I add,
that it could not in justice be demanded of us : as not
even the least farthing can be demanded by the princi-
pal creditor, after the surety has paid him in full for
the debtor. It therefore appears, that they do injury,
both to the satisfaction of Christ, and to the justice of
God, who contend, that any thing is to be done by
men, that is to be added to the merits of Christ, as the
matter of our justification. For if, by the satisfaction
of Christ, the demand of the law, which prescribes the
condition of lite, is perfectly fulfilled, nothing can, or
ought to be joined thereto ; that the glory may remain
pure and entire to Christ alone. If there was but the
least thing wanting in Christ's satisfaction ; which the
law required for righteousness, it would not deserve
even the name of satisfaction ; nor would Christ have
merited any thing, cither for himself Or for us. For
nothing'is admitted in this judgment, but what answers
every demand of the law.

XL. The scripture confirms this truth, when it sets
the grace of Christ and our works in such a diametri-
cal opposition to ojie another, that it maintains that
there can be no mixture of the one with the other. If
righteous ncs<^ comes by the lazv, saith the apostle, that
is, if by our works w^e can acquire a right to life eter-
nal, the?i Christ is dead in vain* And more clearly
Rom. xi. 6. And if In/ grace, then it is no more of
ivorks s oth€7'wise grace is no wore grace. But if it be
* Gal. U. 21.

Of Justification. 123

of :cu.>/iS, then it is no moTc grace ; otherwise work is no
more zcork. In order clearly to discern the force of the
apostle's inference, it is to be observed, that there are
but two ways, by wliich we can come to the possession
of salvation, according to the two covenants entered in-
to between God and man. For either one has a right
to life, because he has fully satisfied the demand of the
law, according to the covenant of works ; and to him
that thus iforkeih, is the reward reckoned of debt * Or
he hath a right to life, because the Suret)' of a better
testament has made satisfaction for him, which, of
•fjure grace and most unmerited favor, is imputed to
him, who worketh not, in order to acquire that right,f
according to the covenant of grace. As- these cove-
nants do in their whole essence differ, and in this re-
spect are contradistinguished from and set in opposition
to each other, it is evident, they conjoin inconsistencies^
who would join together our works with the grace of
God, our righteousness with tlie righteousness of Christ,
in the business of justifrcation.

XLI. And indeed the apostle expressly declares,
that there is nothing in us, that can here come into the
account. Justified freely by his grace.\ In respect of
God it is of pure grace, which, as we have just heard^
admits of no partnership with our works. In respect
of us, it hfreeli/, without any thing in us as the cause
of it. For the adverb do re an signiiics this-: not so
much hinting here, that justification k a free gift, as
the apostib calls it, Rom. v. 10. (for that the following-
words denote, te aut&u chariti, by his grace J s^
that there is nothing in us, by which to obtain it. Tl*
Cireek word dor e an, freely, ansv/ers to the Hebrew
CHiNNAM, that is, without a cause, which in that case
is found to be false and feigned ; as Psal. Ixix. 4. sa-
* Rora. iv^'t. f Vcr. 5. % Rora, iii. 2t.

124 Of Justification.

yjAi CHINNAM, Tfiei/ that hate me witJwut a causr,
which is the same thing as, oiebai sh^k^r, im/ ly-
ing enemies. The former is translated by the Greek in-
terpreters, MISOUNTES ME DOREAN. Just aS Joha
XV. 25. EMiSAN ME poREAN, Tkeij Juited me xviUwiit
a cause. In like manner, Psal. xxxv. 7. chin nam,
DOREAN, Without a cause have they hid tlieir net in a
pit. Where DOREAN does not signify any donation,
but the absolute denial of any cause, which could ren-
der a man deserving of such treatment. When the
apostle therefore says, we are iustified DOREAN,/rcW7/,
he teaches us, that there is nothing in us, upon whichi
to found the gracious sentence of our justification, or
for which we can be justified. Excellently well says
the Greek scholiast, dorean, tout'estin aneu
SON katorthomaton, that is, ivifhout any merit in
thee.

XLII. And this reason may be added, that nothing
can avail in the business of justification, but what is
entirely perfect, and can answer the law of God in all
things. For in justification there is a declaration of the
righteousnes of God.* But that requires the righttous-
ness of the law to he fulfilled. ^ The righteousness of
the law cannot be fulfilled, but by a perfect obedience.
Chrysostom speaks finely on this place, " What is right-
eousness ? It is the end, the scope, the righteous ac^
tion. For what does the law want, what does it always
command ? To be without sin." To this no person
pretends, but the presumptuous and the liar.t Whence
we conclude, that a sinner cannot be justified by any
act of his own.

XLIII. The form of justification consists in these
two acts. 1. The fl?/i'c/2^7'_^'7;?4J' of unrighteousness. 2.
The adjudging of righteousness.

* Rom. iii. 25j 2(5. | Rom. viii. 4. % 1 John i. 8.

Of Justification. 125

XLIV. Unrighteousness or sin has a double power
over the sinner. 1. A power of co?icle?nnatio?i. 2. A
power of dominion. The law defends both these pow-
ers : the formei'y by declaring him who sins, to be
guilty of death j* the othery by giving up the conquer-
ed, by a just sentence, to the conqueror. f Wherefore
it is said, that the lazv is the strength of sin.\ Because
sin has its power from the law, which pronounces the
sinner accursed, and the servant of corruption. Nay,
the mest holy law of God itself is called by Paul the laic
of sin and of death. ^ Not as if it allowed of any iin,
much less commanded it j but because, by its rigiitc-
ous sentence, it gives up the sinner and^his children to
sin, that it may tyrannise over them as unworthy of
the life of God both in holiness and glory. Novv', sin
does this, both by pushing the sinner on to farther de»
grees ot wickedness, and by hastening and aggravating
his condemnation. Who can doubt but all theic things
are justly determined by God against the sinner 1: What
too should hinder this sentence, which is founded oci
the law of the covenant ol" works, from being called q,
laio ? And seeing sin, according to this law, exercises,
a dominion over the sinner, and condemns him to deatli^
very appositely and emphatically has Paul culled it the
law of sin and death. Sin therefore, in the judgment
of God, insists upon two things against the sinner, that
it may condemn him, and for ever have dominion over
him ; and alledges for itself the righteous law of God,
And indeed the law, as long as satisfaction is not made
to it, cannot, in this action, or process, condemn sin,
that is, silence, or extenuate its accusation, lay aside
its claim, and pronounce it partial or unjust,

XL^^ Bvit now the satisfaction of Christ being sup-
posed, and apprehended by faith, by which the whole

*RQin. i. 32. t2Pet. ii. 19. ^iCor.xv. 56. §Rom. viU.2.

126 Of Justification".

righteousness of the law is fulfilled, the man is then
justified, and sin condemned, both its claims being re-
jected. God declares, 1. That there is no condemna-
tion to them who are in Christ Jesus, that all their sins
are pardoned, and that ncJne of them shall avail to con-
demnation -J because the Surety has in the fullest man-
ner undergone the punishment due to them. And in
that respect, forgiveness of sin is called justiji cation.^
2. That sin shall no longer reign in their mortal body ;
because, since Christ did also, of his own accord, sub-
ject himself to those laws, which were the hand-writing
of sin, they are no long-cr under the law of sin, but un-
der grace, t This justifying sentence ot man, and con-
demning sentence of sin, are founded on the same law
of God, which, if the satisfaction of Christ be set aside,
IS the law of sin and death ; but if that satisfaction be
supposed, it is the law of the Spirit of life in Christ Je-
sus, delivering man with a liberal hand. For after
Christ has once obeyed in the likeness of sinful flesh for
the elect, God declares, that every thing was done-,
which sin could possibly demand, according to the law,
and pronounces a sentence of liberty from sin to those
who by faith receive this grace of the Lord Christ, both
with respect to its condemning and domiueei^ing power,
as the apostlej divinely illustrates.

XLVI. This deliverance from the guilt and dominion
of sin has indeed an indissoluble connection with hap-
piness ; therefore they ichose iniquilics are forgiven, are
declared blessed.^ Nevertheless this alone is not suffi-
cient to happiness. For he who now is set free from
sin, has not immediately a right to life. This is mani-
fest in Adam while innocent, who, as long as he con-
tinued such, had no condemnation to fear, nevertheless

* Rocn. iv. 6, 7. f Rom. vi. Ik + Rom. viii. 1, 2, 3.
§ Rom. iv. 7.

Of Justification". 127

had not yet acquired a right to eternal life. It is there-
fore necessary, that that right be also adjudged to man
in justification. Which God does on account of a per-
fect obedience, agreeably to that promise of the law.
The man thai doth those things^ shall live in them*
But what Christ has done for his people, that they are
accounted, as we have already often said, to have done
in- their own person. And in tliis manner "-/-acY' rei^ii-
eth through righteousness Jinto eternal lifey hi) Jesus
Christ bur Lord.-f

XLVII. Tlie 7}iean bv which we receive the rifrhtc-
ousness of Christ, and justification depending thereon,
IS faith, and that o?dt/. For if there was any thing be-
sides faith, it ought to be our own works, proceeding
from the other Christian virtues. But Paul will have
them entirely excluded : Knoicing that a man is not
justified by the zcorks of the laiv, but by the faith of Je-
sus Christ, evai zee have believed in Jesus Christy that
zee might be justified by the faith of Christy and not by
the zvoT'hs of the law ; for by the works of the law shall
no fesh be justified.^. Therefore xve eonclude, that a
7nan is justified by faith zvithuut the deeds of the law.^
All the Christian virtues or graces are contained in these
two, faith and love, which comprehend every aflfectiorj
of a pious soul. It is the property of love to give up
and offer one's self and all he has to God ; of faith, X.o
receive and accept of God freely giving himself to us.
And therefore faith alone is adapted to receive, and
make ours the righteousness of Christ, on account of
which we are justified. And this is a truth so certaiiA
and clear, that not a few of the doctors of the school of
Rome, and they the principal and of greatest reputa-
tion among them, have acknowledged it, from the ve-
ry same passages of scripture which we have advanced,

* Lev. xviii. 5. f Rom. v. 2i. i Gal. ii. IS. ^Rom. iii. 28.

123 Of JltSTIFICATIOJT.

Titelmannu^, inliis paraphrase on Gal.'ii. says, "We
then firmly believe, that none can be justified before
God by the works of the law, but onli/ by faith in
Christ." Estius in like manner : " It is evident, that
the particle but is in scripture often taken adversatively,
to denote but only ;" adding, that all the interpreters,
both Greek and Latin, agree in this interpretation, and
that it is gathered from what follows, and from Rom.
iii. 28. Sasbout is also express to the same purpose,
who maintains, that Paul's expression is an Hebraism,
and that, according to the Hebrew custom^ the nega-
tive particle 7iot is to be repeated from what went be-
fore. " A man is not justified by works, not but by
faith." And he adds : " If you ask, whether it may be
rightly concluded from that proposition, A man is not
justified but by faith, therefore we are justified hy faith
alone ? we are to say, it may." A little after he adds :
*' In this our day the Catholic writers can, on no ac-
count, bear that proposition, imagining that there is
poison concealed in that particle only, and therefore to
be disused. Yet the ancients had no such aversion to
that particle, nor Thomas Aquinas. If any, says he,
were righteous under the old law, they were not righ-
teous by the works of the law, but only by the faith of
Jesus Christ. Paul's true meaning is, not unless by
faith, that is, by no merits of our own." Thus Sas-
bout on Gal. ii. 16.

XLVIII. But we are farther to inquire, how faith
justifies. Not certainly in that sense, as if God graci-
ously accepts the act of faith, and new gospel-obedi-
ence flowing therefrom, in the room of the perfect obe-
dience, which, from the rigour of the law, we are bound
to perform in order to justification : as the Socinians,
and Curcellseus, who imitates them in this respect, ex-
plain it J understanding by faith the observance of the

Of Jgstification. 129

prccepi'i of the gospel, xvlnchGod has prescribed bi/ Christ
For this is to make void the wliole gospel. The gospel
has not substituted our faith, but Christ's obedience, by
which the righteousness of the law is fulfilled, in the
room of that perfect obedience, which the law required
in order to justification. It is also false, that faith and
new obedience are one and the same thing. I own,
that faith is a virtue or grace, commanded by the law of
God, and that a believer, by his very believing, obeys
God. I likewise confess, that we are to look upon no-
thing as a true and living faith, which is not fruitful in
good works. But yet faith is one thing, and the obe-
dience flowing from it quite another, especially in the
matter of justification, of which, we now speak, where
Paul always contradistinguishes the obedience of all
manner of works to faith. For it is a rash attempt to
confine to a certain species of works, what the apostle
says concerning works in general. The force of truth
extorted from Schlichtingius this assertion : " Faith, in
its strict and proper signification, bears the same rela-
tion to obedience, as the cause to the effect, as the
tree to the fruit, as the mother to the daughter."* In
short, neither the truth nor the justice of God allow
our faith and obedience, which are imperfect, to be
admitted as perfect. For it is the will of God, that
the righteousness of the law be fulfilled In our justifica-
tion, and not that any thing be derogated from it, as
we proved § 42.

XLIX. Others think proper to say, that faith is here
considered as a condition, which the covenant of grace
requires of us, in order to our justification. A certain
learned divine of ours, m a volume of disputations late-
ly published, speaks thus.- " Nothing can be said with
* Contra Meisnerum, p. 325.

Vol.. ir. R

130 Of Justification.

greater probability, simplicity, and more agreeable to
scripture, than that justification is therefore ascribed to
faith, because faith is the condition which the gospel
requires of us, in order to our being accounted right-
eous and innocent before God." And a little after :
" Nay, when we say, that faith alone justifies, we
don't intend, that the alone act of believing, taken
preciscl)^ as it is opposed to acts of lore and hope, and
distinguished from repentance, is the condition, which
the new covenant, or the gospel requires, in order to
obtain remission of sins, and be absolved from them on
account of Christ. For the hope of pardon, and love
to God, sorrow also for sin, and purpose of a new life,
ill a word, all the acts requisite to a genuine and seri-
ous conversion, are also somewhat necessary, and alto-
gether prerequisite, in order for any to be received into
the favor of God, and from thenceforward to be ac-
counted a justified person. Nay, that a living faith
that works by love, which we affirm alone to justify,
includes and implies all these things." And the learn-
ed person imagines these are such truths, as the doctors
both of the Romish and reformed schools receive with
common consent. He also adds : " As often as the
apostle affirms, that we are not justified by works, but
by faith, he intends to teach nothing else, but that
none can on any account be justified by sugh obser-
vance of the law, as the legal covenant requires, in or-
der to obtain life thereby, and escape the curse of God :
but that God accounts as righteous, and out of mere
grace freely forgives all the sins of those, who with a
sincere heart receive the gospel, and from faith perform
obedience thereto." These things justly call for our
animadversion.

L. 1. With this very learned person's leave be It
said, I doubt, whether he can persuade any, who is

Of Justification. 131

not altogether unskilled in theological matters, that
what he has proposed, is the received opinion of the
reformed school. I find nothing of this in their confes-
sions and catechisms. But there is a great deal, which
does not differ much from the words of the learned per-
son, in the wcitings of those, whose unhappy names
and heretical principles, I from my very heart believe,
are detestable to him.

LI. 2. When the discourse is about the relation
which faith bears to justification, the learned person
docs not seem, with sufficient caution, to repeat so often»
ihe act of btlieving. For it is well known, that the re- -
formed churches condemned Arminius and his follow-
ers, for saying that faith comes to be considered in the
business of justification, as a n-ork or act of ours :
whereas the Dutch confession speaks far more accu-
rately ; namely, that " faith is here instead of an in-
strument, whereby we are joined together with Christ
in a partnership or communion of all his benefits." I
am well aware, that this is not very agreeable to the
learrted person, who maintains, that faith can be said
to be the instrument of justification no other way, but
as it is a kind of condition prerequisite thereto on our
part. But when the Remonstrant apologists, in order
to be relieved from that troublesome expression of our
confessions, by their softening interpretation, wrote,
that faith is therefore said to be the insrrLimcnt of justi-
fication, " as it is a work performed by us according to-
the command, and by the grace of God : for a condi-
tion, so far as it is performed, may in some measure be
said to become a :nran or instrument, whereby we ob-
tain the thing promised, that is, under such a condi-
tion ;"* the reformed protested, that they we're dis-
pleased with this explication. They deny not, that our
* Apobg. p. 112. a.

132 Of Jus-tification.

Master, Christ himself, sa}'s, that faith is a work ;*
nay, they do not refuse, that, in the very business of
justification, the apprehending and receiving Christ i^
an act ot faith ; and that faith ought to be so far consi-
dered as active. Yet they deny, that faith justifies us as
it is an act prescribed by God (for thus it would stand
in the same relation with ^the other works enjoined by
the law ;) but they afllrm, that we are justified by that
act, as by it we apprehend Christ, are united to him,
and embrace his righteousness. Which they usually
explain by this similitude : A beggar's stretching forth
his hand, by which, at the command of a rich man, he
receives the free gift of his charity, is the act of the
beggar prescribed by the rich man ; but it doth not en-
rich the beggar, as it is an act, but as by this means he
applies the gift to himself, and makes it his own.
These things are too evident to be obscured by any
quibbles or subtilties whatever.

LII. 3. Nor does it appear to me to be an accurate
\\*ay of speaking, that faith is the condition, which the
gospel requireth of us, in order to our being accounted
righteous and without guilt before God. The condi-
tion of justification, properly speaking, is perfect obe-
dience only. This the law requires. Nor does the
gospel substitute any other : but declares, that satisfac-
tion has been made to the law by Christ our Surety ;
moreover, that it is the office of faith, to accept that
satisfaction offered to it, and by accepting to appropri-
ate it as its own. Which is quite a different thing from
saying (as the Socinians and Remonstrants do, and
which I know not whether the learned person would
chusc to say) that, in tiie room of perfect obedience,
which the law piescribed, as the condition of justifica-
tioDj the gospel now requireth faith, as the condition
* John vi. 29.

Of Justification. ISf

of the same justification. Though some of the reform-
ed have said, that faith is a condition zvilhout zvhich we
cannot be justified ; yet they were far from being of
opinion, that faith is a condition properly so called, on
performing which, man should, according to the gra-
cious covenant of God, have a right to justification as
to a reward. This is very far from the mind of the tru-
ly reformed. Sec what the celebrated Triglandius has
fully, solidly, and perspicuously reasoned against the
subtil trifling of the Remonstrants, in Examine Ajwto-
gice, c. 20, 21. and Isaac Junius, in Antapologia, p. 236.
LIII. 4. Neither is it according to the sentiment of
the reformed church, that the acts of hope and love,
nay, all those which are required to a true and serious
conversion, are included in justifying faith as justifying,
and concur with faith, strictly so called, to justification.
When the Remonstrants said in their confession, that
" faith contains in its compass the whole ot a man'i
conversion prescribed by the gospel ; nay, that the pre-
script of faith can here be considered in no other light,
than as by its natural propriety, it includes the obedi-
ence of faith, and is as a fruitful parent of good works,
and the fountain and source of all Christian piety and
holiness, c. 10. § 2, 3. the Leyden professors, \\y their
censure, remarked, " that the adversaries, writing in
this manner, with the mask thrown off, ascribe to faith
the Socinian-Popish way of justification, which Peter
Bertius, a principal assertor of this, found to be the
"way to Popery." And this assertion of theirs they
make out by solid arguments. And when the Remon-
strant apologist foolishly said, that this his opinion dif-
fered not from the common doctrine of the reformed
churches, the venerable Triglandius replied, that, " it
w^as clearer than noon-day, that this was too barefaced
an assertion." The whole comes to this, that no faitli

134 Op Justification.

justifies, but that ^hich is lively and fruitful in good
works : that acts of love and holiness are required, as
fruits of faith, as testimonies of Christ dwelling in us,
as marks of our regeneration, as what go before salva-
tion, and without which there can be no full assurance
of it. But that those acts of love, holiness, and conver-
sion concur with faith to justification, and are included
in justifying faith, as such, is a strange way of speaking
to reformed ears ; nor agreeable to scripture, which in
the business of justification, constantly sets faith in op-
position to all works whatever.

LIV. 5. Some time ago I read in Socinus, before
the theses of this celebrated p'-rrson came to hand, the
same exception which he makes, that by the works
which Paul excludes from justification, is understood
the perfect observance of the law, such as the legal co-
venant requires. For thus he says, de servat. p. 4. c\
11, " The works to which faith is opposed, are not
every kind of works, nor taken and considered in every
liffht ; but, as we have observed elsewhere, these works
denote an absolute and perpetual observance and per-
formance of the divine law, through the w^hole course
of life." But our divines openly declared against this
exposition ; contending, that all w^orks, however con-
sidered, are opposed to faith. The apostle's words are
plain. He that worketh nofy but believeth. And his
mind, as Lubbertus has learnedly observed, is to be
considered from the state of the controversy then in de-
bate. Now, the state of the controversy was not, whe.
ther a man could be justified by a perfect observance of
the law, if there was any one who could keep it per-
fectly ? which none in his senses will deny : or whe-
ther there are maiiy persons, vv^ho, since Adam's first
sin, have, for the whole time of their life, done nothing
amiss, but' have attained to every perfection of parts^

Of Justification. 135

degrees, and perseverance ? which none in his right
mind will affirm : But the matter in question was, whe-
ther the Jews could be justified by that observance of
the law, which they were able to perform ? They cer-
tainly thought, that they could be justified, if they only
observed the moral law to the utmost of their power,
and made those satisfactions for their failings, which
the ceremonial law had prescribed. Now% this the
apostle d'enies, resting his argument on that maxim,
that the righteousness, which can be valid at God's
tribunal, must be perfect in all its parts : but since no
works of any persons whatever can pretend to be such,
lie concludes, that no works, of what kind soever, can
contribute any thing to obtain justification. The apos-
tle, without doubt, excludes those works, in which they
commonly trusted, who endeavoured to establish their
own righteousness. But it is not credible, that any of
them could say, that he kept himself pure, through the
whole course of his life, from every, even the least stain,
of sin. These things are evident.

LV. But I would not have it wrested to the worst
sense, in that I have, in some things, compared the
opinion of this celebrated person with that of Socinus
and the Remonstrants. It was not done with the view,
to rank a man, in other respects orthodox, and usefully
employed in the service of the church of God, w^ith
those perverters of our faith. This, of. all things, is
farthest from my mind and manner : but my design
was only to warn those entrusted to my care, and who
may reap great benefit by the very learned labours of
this person, with considerable increase of knowledge,
against these and the like expressions : in which, thro*
a di.sgust for controversy, and a too eager desire of lay-
ing disputes aside, he seems to yield rather too much

536 Of JusTiFicAtioiT.

to our adversaries. Peace indeed Is to be pursued, but
by no means at the ^xpence of truth.

L^''!. The genuine opinion of the reformed is this :
that faith justifies, as it is the band of our strictest union
with Christ, by which all tilings that are Christ's be-
come also ours, as we explained § 31. or, which is the
same thing, as it is the acceptance of the gift offered,
rendering the donation firm and irrevocable. And this
is what the apostle intended when he wrote, that faith
?.9 counted for ris^hteousnesSy* that is, that faith is judg-
ed to be that vv'ith which the right of demanding the re-
ward is connected. Tiie phrase is borrowed from mer-
chants. In the book of God's accounts is set down
what he hath given to us, and what we are indebted to
him. But when in the other page our complete obe-
dience, and the payment of the debt, could not be in-
serted, what then is written there ? In the first place,
our righteousness, or ihe righteousness of Christ wrought
out for us : then-j- our faith, by which we receive that
righteousness offered to us, and present it to God as
ours.

L^'II. It is, moreover, to be observed, that justifi-
cation, if we take in whatever can be comprized under
the name, consists of variousj articles, which we will
describe as accurately as we ean. And first, God's
sentence of absolution regards either all the elect in ge-

* Rom. iv. 5.
f Tfee author does not here mean, that faith, as an act of our?,
justifies ; for he has sufficiently explained himself on that head :
he only mentions faith here as the instrument by which we lay
hold on Christ's righteousness, whereby our debt, both of duty and
.punLshment, is fully paid.

+ The \\ ox A art'iciihs is of various significations ; but it is plain
from the sequel, that the author here uses it for a moment or pe-
riod, so that he here gives us a very distinct account of the time of
jusfi-fication.

Oi Justification» IBT

neial collected into one mystical body ; or relates to
each in particular. I observe txvo articles with respect
to \\i2ii general s,Qn\.ence ; \ht,first of which commenced
immediately after the fall ; when Christ, having enter-
ed into suretiship-engagements for elect sinners, ob-
tained by his engagement, which the Father was as-
sured he would most faithfully perform, that Satan
should be condemned in the serpent, and his right over
man, which he acquired by wicked arts, be made void
as to the elect ; and the elect, on the other hand, who
are comprehended under the seed of the woman, be
declared, in Christ their head, no longer friends or sub-
jects, but enemies and conquerors of the devil. For
all these things are contained in the first gospel-pro-
mise ; which supposes that suretiship of Christ, where-
by he took upon himself all the sins of the elect, and
on account of which God declared, he never intended
to exact them from any of his chosen : because, on ad-
mitting a surety, the principal debtor is freed from all
obligation to make satisfaction. And this is the first
effect of Christ's suretiship, the declaration of that coun-
sel of God, by which he purposed to justify the ungod-
ly ; and not to impute sin to those, who are inserted
as heirs in the testament.

LVIII. The other article of this general justification
relates to that time, in which God declared, that full
satisfaction was made to his justice by a dying Christ.
Of which Paul treats, 2 Cor. v. 19. God was in Christ,
reconciling the rvorld unto himself, not imputing their
trespasses unto them. lie together and at once recon-
ciled to himself the whole world of his elect ; and de-
clared, that he would not impute their trespasses to any
of them, and this on account of the complete satisfac-
tion of Christ. For when he raised Christ from the

Vol. II. S

138 Of Justification.

dead, he gave him a discharge, in testimony that the
payment was made ; and when he rent the vail of the
temple, he also tore the hand-writing consisting in rites,
which, till that time, loudly proclaimed that payment
was not yet made. But who can doubt, that a credi-
tor, tearing the hand-writing, and giving a discharge
to the surety, declares, he will not, and even in law
cannot, demand any satisfaction of the principal debtor?
LIX. But justification is. not confined within these
bounds. Besides that general declaration of God, there
is also another, which is applied to every believer in
particular. And this again has its distinct articles.
The first is, when the elect person, redeemed, rege-
nerated, and united to Christ by a living faith, is de-
clared to have now actually passed from a state of con-
demnation and wrath, to a state of grace. For the
elect sinner, though redeemed by Christ, and so far re-
conciled to God, that he has declared, he is never ac-
tually to be condemned ; yet that right, purchased by-
Christ, is not applied to him, till l"u^is regenerated, and
united to Christ by faith. Till that time he is' in the
present evil ivorld,^ is alienated and an enemy y and ini-
der the poxoer of darkness. ^^ But immediately, after
receiving Christ by faith, God declares in the court of
heaven, that he is no longer under wrath, but under
grace ; though perhaps the justified person may yet be
ignorant of it. And in this sense God is said to just fi/
the ungodly y\ who is so in himself, and. actually conti-
nues such till his regeneration, in which that faith is
freely bestowed pn him, by which he is immediately
justified.

LX. The second article is, when that sentence of
God, which was pronounced in the court of heaven, is
intimated ■andi insinuated to the conscience by the Holy
* Gal. i. 4-. t Col. i. 13, 21. % Rom. iv. 5.

Of Justification. 139

Spirit ; so that the believer knows, feels, and experi-
ences, that his sins are forgiven him. To this David
has an eye, Psal. xxxii. 5. And thou Jiast taken aivay, or
tiiau forgavest the iniquittj of m\j sin ; that is, thou mad-
est me to know and experience this, by speaking to
my heart.

I^XI. The thii'd article is, when the sinner, being
actively and passively justified, is admitted to fanuliar
eotrcerse zvitk Cud, and to the mutual participation of
the most delightful friendship. For it may happen,
that God may have laid aside his intention of exercis-
ing hostility with the elect sinner, and given him assur-
ance of it, and yet not directly admit him to an inter-
course of familiarity. In the same manner almost as
David had forgiven Absalom's parricide, and declared
it by Joab, by ordering his return from Geshur to Je-
rusalem ; yet he did not immediately admit him to
court, much less to his presence-chamber, and least of
all to the kisses of his mouth.* Of this we have an
example in David himself. Nathan had told him, in
the name of God, The Lord hath put awai/ thy sin.^
And yet, for some time, he was racked with grievous
sorrows, crying out from the bottom of a contrite
heart, and a sense of broken bones. Have mercy upon
me, O God, according to thy loving-kindness ; accord-
ing unto the multitude of thy tender mercies blot out my
transgressions. '\. That is, as he explains it. Restore un-
to me the joy of thy salvation.^ This admission to God,
as the author of his most joyful exultation, is a real de-
claration of his justification. And it is to be observed,
that such a declaration is often repeated, when a be-
liever happens to fall into some grievous sin, or into a
languid or drowsy frame of soul, by which his famili-
arity with God is not a little interrupted. After beings

* 2Sam. xlv. f 2 Sam. xii. 13. X i''->l. li- 1- § Ver. 12.

140 Of Justification.

roused out of that sin, or from that drowsy frame, by
the preventing grace of God, he has been sufficiently
exercised with the stings of conscience, God applying
that general sentence of the pardon of all his sins,
which was pronounced immediately upon his regene-
ration, to this particular act or state, suffers himself to
be prevailed on at length to renew this most delightful
friendship.

LXII. T\\Q fourth article is immediately aftei^ death y
when God assigns to the soul, on its departure from
the body, an eternal mansion in his own blessed habita-
tion. It is appointed unto meii once to die, but after
this the judgment.*

LXIII. The ,fifth and last article is at the last day,
which is therefore called the day of judgment,] when
the elect shall be publicly justified, and, in the view of
the whole world, declared heirs of eternal life. Which
justification, indeed, may be called universaly so far as
all those who are to be justified, shall appear together
before God's tribunal ; but yet it will be most particu-
lar, as every one shall be recompensed according to
his works ; We must all appear before the judgment seat
of Christ, that every one may receive the things done in
his body, according to that he hath done, whether it be
good or bad."^

LXIV. Let us briefly explain the whole manner of
this justification which belongs to the zvorld to come.
Christ, the Judge, being delegated to that office by the
Father,§ will pronounce two things concerning his
elect. 1. That they are truly pious, righteous, and
holy. And so far this justification differs from the for-
mer, by which he jus fifes the ungodly. \\ Whereas here
God, enjoining his angels to summon one of the par-

* Heb. ix. 27. t Matth. xii. 36. + 2 Cor. v. 10. § Acts
X. \2. Acts xvii. 32. |j Rom. iv. 5.

Of Justification. 141

ties to be judged, says, Gather mij saints fogetlm^* if
so be, as many suppose, these words refer to the last
judgment. Compare ISlatth. xiii. 40, 41, 43, 49. 2.
That they have a right to eternal life.f

LXV^. The foundation of the former declaration is
inherent righteousness, graciously communicated to mail
by the Spirit of sanctification, and good works proceed»
ing therefrom. For on no other account can any per-
son be declared pious and holy, but because he is en-
dowed with habitual holiness, and gives himself to the
practice of godliness,| Bi/ thy ivords thou shali l)e jus-
tified; that is, be declared just or righteous, because
words are indications of the mind, and signs cither of
the good or bad treasure of the heart : When the Lord
will bring to light the hidden things of darkness, and will
make manifest the counsels of the heart ; and then shall
every man have praise ofGod.^

LXVI. T\\Q. foundation of the latter c^n be no other
than the righteousness of Christ the Lord, communicat-
ed to them according to the free decree of election,
which is succeeded by adoption, giving them a right to
take possession of the inheritance. The very sentence
of the Judge himself leads us to this : Come, yc blessed
of my Father, whom, on my account, he treely loved
(for in Christ all the nations of the earth are blessedjj)
inherit, possess by hereditary right, as the adopted sons
of God, who, because ye are sons, are also heirs,^ the
kingdoin prepared for you from the foundation of th^
world ; destinated for you from eternity, the palace of
which was fitted up, in the beginning, for that purpose,
by the hands of God the Creator.

LXVII. Meanwhile, in this respect too, there wiir
be room for mentioning good works : for they shall be

* Psal. 1. 5. t Matth. \xv. 35. J Matth. xii. 37. $ 1 Cot.
iv. 5. II Gen.xxii. IS, Epli. i. 3. ^ Rom. viii. 17.

142 Of Justification.

produced, 1 . As p?^oofs of faith, of the union of believ-
ers with Christ, of their adoption, and of tliat hohness
without which none can see God, and of friendship
with God, and brotherhood with Christ. 2. As sigfis
of that sacred hunger and thirst, with which they de-
sired happiness, and of that strenuous endeavour, by
which, not regarding the advantages of this life, and
despising carnal pleasures, they sought the kingdom
af heaven and its righteousness ; which hunger and
thirst, and seeking after his kingdom, it is inconsistent
with the perfections of the infinitely-holy God to disap-
point. 3. As effects of divine grace, to which the co7«-
mimication of divine glory will answer in the most wise
proportion, when it shall come to crown his own gifts.
For the more abundant measure of sanctification any
one has obtained in this life, and th« more he has gain-
ed by the talent entrusted to him, it is also credible,
that the portion of glory will be the more exuberant,
which the divine bounty hath appointed for him. And
in this sense we imagine it is so often said in scripture,
that every one shall be recompensed according to his
works, not that these works are, on any account, the
cause of any right to claim the reward ; but as they are
evidences of our adoption, and of our seeking the chief
g^ood, and as they shew that proportion of grace, ac-
cording to which the proportion of future glory will be
dispensed.

LXV'III. In this judgment, therefore, there will al-
so be grace mixed zdth justice. Of justice, because
none will be admitted to the possession of the kingdom
of heaven, but he who can shew by undoubted eviden-
ces, that he is a partaker of Christ and his righteous^
ness. Of grace, because eternal happiness will be ad-
judged to him, who has done nothing to acquire a right
to it i because works, stained with so many infnmitiL's,

Of Justification. 143

/

as justly make believers themselves blush, will then be

Celebrated with so great an encomium by the Judge.

And indeed the apostle does, in express words, make

mention of the mercy to be shewn in that day. The

Lord grant unto him, that he may find mercy of Ike

Lord in that day* It is certainly true, that by mercy

is there understood the reward of that mercy ^ which

Oncsiphorus had shewn to Paul : but this reward of

our mercy is not reckoned oi debt, hut of grace. •\ And

as // is not merited on the part of him ivho receives it, so"

■ neither is it due from him who bestows it. For what
doth God owe to man, but what he hath made himself
a debtor for to man by his gracious promises ; or rather
was willing to owe to his own goodness and truth, that
man might lawfully expect from him a retribution for
his holiness ? -which debt is not opposed to, but suppo-
ses grace. For it is to be derived from " the gracious

■ zcill and truth of God the Father alone, who has pro-
mised an unmerited reward to the due labour of obe-
dience, and will have this to be due on account of his
promise." , As becomes a reformed teacher to speak,
who returns to his sound mind.

LXIX. Whence it appears, that they don't speak
Tight, who affirm, that in the "last justification mere
justice will take place, without any mixture of grace.'*
It is said indeed,^ God is not unrighteous to forget your
ti'ork, &:c. But that the reward of our works is of mere
justice, v/itliout any mixture of grace, is language un-
usual to the reformed, and is diametrically repugnant
to our catechism, quest, 63. § Ludovicus de Dieu, on

* 2 Tim. ;. IS. t Rom. iv. I-. + Hc;b. vi. 10.

§ Q. How is it that our good works merit nothing, since God
promises that he will give a reward for them both in this life and
the life to come ?

A. That reward is lyot given out of merit, but of grace.

144- Of Jl^stification.

Luke xii. 57. and on Luke xvi; 19. and on Rom. iil. 4,
has proved at large, that in the Hebrew, Syriac, and
Arabic language, justice and truth denote one and thg
same notion, and generally are put one for the other.
Thus TZEDAKA, justicc, or righteousness, when af-
firmed of God, in many places denotes his truth. But
also EM^TH, truth, is translated by the Septuagint,
DiKAiosuNE, justice or righteousness.* And the ce-
lebrated Grsevius has proved, in his Lectiones Hesiod,
that the same phraseology obtained among the ancient
Greeks. And what is more suitable than by tJie mam-
men of unrighteousness,^ to understand not the true
riches, such as the spiritual and heavenly are ; for{ the
tinrighteous mammon is opposed to the true riches f Is
not that signification of the word clear from 1 John i. 9.
Jfwe confess our sins, he is faithful and just to forgive
us our sins ; that is, faithful and true ? For who will
say, that God owes the pardon of sins injustice, with-
out any mixture of grace, to him that confesseth them?
So also in the place just quoted, God is not unrighteous,
that is, deceives not in his gracious promises, by which
he has adjudged a reward of grace to our labours of
love. The celebrated James Altingius gives us an ex-
cellent commentary on this place as follows : " The
obligation of rewarding depends on the truth of the pro-
miser, who is a debtor to himself, that what he was
once pleased with in the promise, determining the con-
sequence of the work and reward, might always please
him in the performance : thus the just and righteous
God forgives the sins of the penitent, 1 John i. 9. is the
justifier of him that bclieveth, Rom. iii. 26." And a
little after : " Every consideration of merit therefore is
at an end : but a debt remains, which justice will have
discharged in respect of what God has promised ; who,
* Gen. xxiv. 49. Is. xxxviii. 19. f Luke xvi. 9. % Ver. U.

Of Justification. 145

on account of liis truth, which Is without repentance,
is debtor to himself to perform his promises, Rom. iii.
3, 4. Deut. vii. 9. This is the justice meant in this
place ; and God is denied to be unrighteous to forget
good works ; though he has decreed and promised, out
of mere grace and mercy , that recompense" All this is
said judiciously, solidly, and orthodoxly.

LXX. Nor is this manifestation of mere justice more
strongly concluded from that day being called tJie day
of tJie righteous judgment.* For, 1. It is there called
tiie day of wrath. And yet wrath will not be exercised
only, without a demonstration of mercy. 2. Even in
the justification of a sinner, in this world, there is a de-
claration of the righteousness of God,-f where notwith-
standing, as Paul expressly affirms,^ and all own, grace
has the principal place : so also here grace reigneth
through righteousness unto eternal life .^ 3. As God
will justly inflict pumshments on the impenitent, so in
like manner, agreeably to his justice, he w^ill distribute
rewards, and shew grace to the godly, as we explain-
ed, § 68. Justice and grace are here not to be oppos-
ed, but joined together.

LXXI. What is asserted Rom. ii. 11. viz. that with
God there is no respect of persons, is still less sufficient
to confirm this opinion. For why } Because God does
all things without respect of persons, does it therefore
follow, that he exercises no grace ? When Peter, tak-
ing notice of the piety and faith of Cornelius, said, Of
a truth I perceive, that God is no respecter of perso7is,\\
did he ever intend, by these words, to deny, that grace
was shewn to Cornelius ? A non-respect of persons ex-
cludes indeed injustice, and the consideration of those

* Rom. ii. 5. t Rom. iii. 25. + Ver. 2+. § Rom. v. 21.
|| Actsx. 34'.

Vol. II. T

1,46 Of Justification." ' .

things which ought to have no place in judgment ; but
it nowise excludes grace and mercy. These things
have been so often confuted, that there is no occasion
to consider them again.

LXXII. It is a new invention, and an extraordinary
postulatum, to say, that the works of those who are to
be justified, and according to which they shall be judg-
ed, will be perfect, yea most perfect, that nothhig jnaj/
derogate from the righteoiiS7iess of the judgment of that
day. It is a certain truth, that the persons then to be
justified will be perfect : 1. In Christ, on account of
his most perfect righteousness imputed to them.* 2.
In themselves, being then perfectly sanctified : for they
who had died before that time, are called just men
made perfect ;\ and they who shall at that day be alive,
shall he changed,\ and doubtless obtain perfect holiness
by that change, which the others obtained at death.
But that the tvorks, which they performed in this life,
can then be said to be most perfect, is neither agreea-
ble to scripture, nor reason.

LXXIII. The scripture declares, that the works
which were done by believers in this life, were not
without blemish, because they who performed them,
had the old man still remaining, who mixed and taint-
ed them with some corruption of his own. This is
without dispute. But the scripture no where says, that
these works shall appear otherwise at the last judgment^
than they did in this life ; nay, it asserts the contrary^
when it testifies, that everyone shall be judged accord-
ing to that he hath done in his body.^ Now, it is with-
out doubt, that the things which any person did in the
body, were imperfect. It is also contrary to reason,
that actions which were Imperfect while they were per-
forming, and actually existing, should be declared to
*CaI. ii. 10. fHeb. xii. 23. ;J 1 Cor. xv.5 1,52; §2 Cor. v. 10.

Of Justification. 14-7

be perfect, when they were no more ; and perfect not
only in the estimation of God the Judge, but also by,
I know not, what sanctification really perfecting them,
when they had no further existence. It is certain, that
iiabitSy which are holy when first infused, are perfect-
ed by a farther sanctification ; but that actwiis, which
were imperfect while they existed, should become per-
fect, after they have ceased to be, is inconceivable.

LXXIV. What is taught in scripture concerning the
perfection of believers by a progressive sanctification,
and the death of the body, seeing it regards their per-
sonsj about the perfection of which there is no dispute,
it is erroneous to apply it to their antecedent tcarks.
That God refines those works like gold, removing and
purging away all their tin and dross, so as to be altoge-
ther pure in his eyes, is an unscriptural fancy. The
passages. Is. i. 25. Zech. xiii. 9. Mai. iii. 3. do not
treat of zoorks, but q^ persons, nor speak of their abso-
lute perfection, nor have a reference to the day of the
last judgment, but to the condition of the present Hfe,
as will plainly appear to any w^io will peruse them ;
and can therefore with no probability be wrested to this
sense.

LXXV. Indeed their good works follow those who
die (in the Lord j*) but they are such as they were
performed here ; and they follow, not in themselves,
but in their fruits and effects ; in so far as God, in re-
gard of their good works, does good to the pious even
after death. For this end it is not requisite, that they
be perfect ; it is sufficient, that they be performed in
faith, and by the Spirit of Christ. I do not remember,
that the scripture says, that good works shall rise with
them. They who speak thus, mean no more, at least
they ought to mean no more by that phrase, but thiit,
* Rev. xiv. 13.

148 Of Justification.

in the resurrection of the just, the pious shall rejoice in
the gratuitous reward of their holiness. It is said in-
deed, that he who hath begun a good work in believers,
will perform it until the day of Jesus Christ* But by a
good work is there meant the communication of the
grace of Christ, revealed in the gospel, as appears from
ver. 5. which God perfects in some certain degrees, till
the finishing hand is put to it at the last day. There is
nothing in that passage relating to the perfection of our
actions, which are already over and gone.

LXXVI. In the last place, if good works are there
to appear perfect, there can no reason be given, why
they should not be meritorious. For that is really me-
ritorious, which satisfies every demand of the law ', if
merit is to be ascribed to such a vv^ork, which when a
a man does, he is to live therein, according to the law
of the covenant of works. It is not required to merito-
rious works, in the sense now in debate, that they are
not due and properly ^our own, that is, that they are done
in our own strength, without the grace of God. For
the Papists themselves will readily acknowledge, that
there are no such meritorious works. But by those
meritorious works, which are the present subject of
dispute, are understood such actions, on performing
which one has a right to life. But the only, or at least
the principal reason, why our works are not meritori-
ous, is what the catechism assigns, because they are f
imperfect and stained with sin.

* Phil. i. c.

f Q. 62. Why cannot oer good works be righteousness, or
3ome part of righteousness before God ?

^. Because that righteousness which must stand before the
iudgment of God, must be in all points perfect, and agreeable to,
the law of God. But our works, even the best of them, are im-
perfect in this life, and defiled with siiK

\

1 1.9

I.XX\"II. Nor will the righteousness of the iud^-
ment of that day be in the least diminished, though the
works of believers, by whieh they shall be judged, arc
imperfect. For they will not be mentioned, as thi
causes of their right to claim the reward, to which per-
fection is requisite ; but as effects and signs of grace,
and of union witli Christ, and of a living faith, and of
justification by faith, and of a right to life : for which
their unfeigned sincerity is sufficient. We there tore
conclude, that the justification in the next world Is not
to be so very much distinguished from the justifiicatioii
in this world. '■

LXXVIII. As this doctrine of free justification, on
account of the righteousness of Christ apprehended bj
faith alone, is founded on clear testimonies of scripture ;
so it approves itself to every pious conscience, by itr,
most excellent uses and fruits.

LXXIX. 1. It tends very much to display the glory
of God, wliose most exalted pertections shine fortli
,with a radiant lustre in this matter. It sets foriii thi^
infimtc goodness of God, by which he was inclined ta
procure salvation freely for lost and miserable man, tf
the praise of the glory of his graee."^ It displays also
the strictest justice, according to which he would not
forgive even the smallest offence, but on condition of
the sufficient engagement, or full satisfaction of the
Mediator ; that he might bejiist,andthejustifierofhirri
rjohich belicveth in Jesus. ^ It shews further the unsearch-
able rvisdom of the Deity, which found out a way fov
the exercise of the most gracious act oi mercy, without
injury to his strictest justice and infallible truth, which
threatened death to the sinner. Justice demanded, that
the soul that sinned, should die. J Truth had pro-
nounced. Cursed is he that contimicth not in all things. '^

* Eph. i. 6. f Rom. iii. 2(3. % Pv.om. i. 32. § Deut. xxvli. ii3.

150 Of JuSTiFICATIOK".

Goodiiess, in the mean time, was inclined to adjudge
life to some sinners, but by no other way, than what
was worthy of the majesty of the most holy God. Here
Kisdom interj)osed,. saying, " I will fully satisfy my
goodness, and say to mine elect, /, even I am he, that
bloiteth out tliy transgressions for mine oxvn sake* Nor
shall you, O my justice and my truth, have any cause
of complaint, because full satisfaction shall be made to
you by a Mediator." Hence likewise the incredible
philanthropy of the Lord Jesus shineth forth, who,
though Ixrd of all, zoas made subject to the law, not to
the obedience of it only, but also to the curse ; made sin
for uSy that zve might be made the righteousness of God
in hrm.'\

LXXX. Ought not the pious soul, which is deeply
engaged in the devout meditation of these things, to
break out into the praises of a justifying God, singing
Math the church, J " Who is a God like unto thee, that
pardoneth iniquity, and passeth by transgression P O !
the purity of that holiness, which chose rather to pu-
nish the sins of the elect in his only begotten Son, than
suffer them to go unpunished ! O ! the abyss of his
love to the world, for which he spared not his dearest
Son, in order to spare sinners ! O ! the depth of the
riches of unsearchable zvisdom, by which he exercises
mercy towards the acknowledged guilty, without any
stain to the honor of the most impartial Judge ! O ! the
treasures of love in Jesus, whereby he became a curse
for us, in order to deliver us therefrom." How be-
coming the justified soul, which is ready to dissolve in
the sense of this love, with full exultation to sing a new
song, a song of mutual return of love to a justifying,
God?

•^ Ie. xliil. 25» t 2 Cor. v. 21. | Micahvii. U.

Of Justification. 151

- LXXXL 2. This doctrine is no less calculated for
the humility of the sinner ; from whom it cuts off all
boasting, that the glory may remain unstained to God
alone. " What hast thou, Oman, to boast of? what,
wherewith thou canst stand before the tribunal of God ?
Good works } But all thy righteousnesses are as filthy
rags* If thou leanest on them, they are. Pope Adrian
VI. himself being judge, like the staff of a reed that
shall break, and pierce thy leaning hand. Perhaps
thou wilt boast of thy faith, as if by the excellency of
that thou canst please God. But even that is like a
shaken and shattered reed, to which thou canst not
safely trust ; and whatever it be, it is the gift of God :-[
Thou hast received ; zchy dost thou glory, as if thou,
hadst not received f1^ Thou hast nothing, nothing of
thine own, to present to God. Indeed thou hast a
great deal of thine own, but it is all sin, or at least what
is stained Vvith sin ; for which if thou hast deser/cd any
thing, it is hell, or that which is worse than hell, if any
such thing can be. And canst thou, O most wretched
creature, boast of any such vanity ?"§

LXXXII. 3. It conduces above all to the co7;.To/fl'-
iioji of the afflicted soul, bewailing its sins with godly
sorrow ; whom we may address in this manner, from
the very genius of this doctrine. " Indeed, thy sins
are both more numerous and greater, than thou canst
either conceive or express : but behold the Lamb of
Gody xvliich taketh away the sins of the world. What-
ever is in thee, is infected with much sin : but thanks
be to God, the cause of thy justification is not ro be
sought for in thee : We are justified freely by his grace.
Thou hast to do with a most righteous Judge, who
will not clear the guilty : but behold Jesus the Surety,
who, by a full expiation, has brought it to pass, that

*Is. Ixiv. 6. f Phil. 4,29. ^iCor. iv. 7. § Rom. iii. 27.

1 :Vi Of J L' s T I F I c A 'r i 0 x.

lie CPU justify the ungocily, without any violation of
lus justice. Having such a Leader and Guardian, ap-
proach intrepidly to this Judge, being assured, that
Jesus thy Patron will so plead thy cause, that thou
slialt not be cast. Canst thou not yet venture } What
should hinder ? Do thy sins, thy nakedness, and thy
pollution affright thee ? But take shelter behind Jesus,
Iiide thyself in his wounds, wrap thyself in his death
;jnd blood, receive, with the hand of faith, the offered
fine linen, the righteousnesses of the saints. Is tliy
faith itself so weak, that thou art ashamed and grie\cd
for it ? But again thanks be to God, that thou art not
to be justified for thy faith, or for any worthiness that
is in it : but if it is true and sincere, however weak, it
is the band of thy union and communion with Christ.
Being united to him, present thyself to God without
fear ; midauntedly also before the devil, and all who
take pleasure to accuse thee. Humbly confess what-
ever sin shall be objected against thee : but add, that
they shall then triumph in the judgment, when they
f.hall make it appear, that the merits and satisfaction of
Christ are not sufficient to atone for and remove them,
or- thou not suffered to plead those merits of Christ in
iudgm.ent. Challenge the devil and all his accompli-
ces : JV/io shall lay any /king io the charge of God's
elect F It is God ihatjustlfieth, &c. Dost thou believe
these things r Thou dost, but with hesitation. Fight
manfully against all the temptations of unbelief, and
thou shalt forthwith receive that white stone, and new
name v/rittcn thereon, which none knoweth, but he
who rcceiveth it ; and the hidden manna, which hav-
ing tasted, thou wilt cnjoy thy life in patience, and
death in desire." This is comfort indeed. They who
build not on these foundations, are certainly, like Job's
•friends, miserable comforters. It is memorable, what

Of Justification, 1j3

•

the Rev. Voetius"* relates. John Frederic Duke of
Saxony acquainted Luther, that George Duke of Sax-
ony comforted his son John, in the agonies of deatli,
with the righteousness oi^ faith, desiring him to look to
-Christ alone, and disclaim his own merits, and the in-
vocation of saints. And when the wife of the afore-
said John (who was sister to Philip Landgrave of Hes-
se) asked Duke George, why these things were not
thus publicly preached ? made answer, " O daughter,
such things are to be said to the dying only." O !• tlie
force of truth, breaking forth even from the breasts of
those who are set against it.

LXXXIIL 4. This doctrine is exceedingly power*
ful to promote godliness. 1 . Because it lays as a foun-
dation a submissive humiliti/ of soul, presuming nothing
of itself, without which there is no holiness that de-
serves that name. 2. Because we teach, that no faith
justifies, but what is the fruitful parent of good works.
And can any one really believe, that he who is himself
a most unworthy sinner, is, without any merit of his
own, received into the favor of God, delivered from
th^ expectation of hell, and favored with the hope of a
blessed eternity, and not in every respect, and by aJi
means, be obedient to so benevolent a Lord } Can he
believe, that God the Father spared not his own Son,
that he might spare this slave : that God the Son bore
so many things grievous to mention, and hard to suf-
fer, that he might procure pardon for the guilty, and a
right to life ; that God the Holy Spirit should enter his
heart, as the messenger and earnest of so great a hap--
pincss, and love those so ardently, who had no love for
liim ? Can he then provoke the Father by disobedience?
trample on the Son by his wickedness, and profane bis

^- Diiput, U. p. 75+.

Vol. IL V "

154 Of Spiritual Peace.

blood ? can he grieve the Spirit tlie Comforter r Indeed
such a one knows not what faith is, who imagines, that
it consists in a strong persuasion destitute of good
works. 3. Because it teaches a sublime pitch of hoh-
ness, by which a person, laying aside every mercenary
affection, can love God and virtue for itself, direct eve-
ry thing to the glory of God alone, and securely trust
him with the free reward of his works. Here now wc
appeal to the conscience of our adversaries, which is
the .safer way, w^iether that which we point out to our
people, or what they would have theirs to walk in ?
We both agree, that without good works none shall be
saved. Now, whether it is safer to say. Do good works
with a presumption of merit ; or. Do them w^ith all di-
ligence and energy of soul ; because you cannot be
saved without them : yet, having done all, own thy-
self to be an unprofitable servant, and look for heaven
as a free gift } If works merit nothing, doubtless he
offends God, who boasts of his merits. But if they de-
serve any thing, yet I, though performing them dili-
gently, dare not arrogate any thing to myself from me-
rit : of what detriment, pray, w^ll that humiUty be to
me .? We conclude, that a doctrine, whose advantages
are so many and so considerable, cannot but be true.

CHAP. IX.

Of Spiritual Peace.

R

ECONCILIATION stands Inclose connection
with justification, the consummation of which is a spi-
ritual, holy, and blessed /^eaccf: Therefore being justi-

Of SriRiTUAL Peace. 155

^pi'd Inj j'ailh, ICC have peace ivilh God through our Lord
Jesus Christ*

II. 1 his peace is a mutual cmicord bcticccn God and.
the sin.'icr, tvho is justified by faith ; so that the heart of
God is carried out towards man, and in liiie ?nauner the
heart of man towards God, by a delightful inclination of
friendship. God thus addresses the church, when re-
conciled to him : Tliou shall no more be termed.. For-
saken ; neither shall thij land any more be termed. De-
solate : but thou shall be called Hephzi-bah (mij delight]
and thy land BeulaJi (married :J for the Lor\i delight-
eth in thee, and thy land shall be married, f And the
church in her return replies, / zvill love thee, O -Lord,
my strength.^

III. This blessed peace presupposes that unhappy
and destructive war, which the inconsiderate sinner
had raised between God and himself. Concerning
which the prophet says, Your iniquities have separated
between you and your God, and your sins have hid his

face from you.^ By sin man lost the favor and friend-
ship of God, and incurred his righteous hatred and dis-
pleasure J which is revealed, from heaven against all un-
godliness and unrighteousness of men ;\\ and is threaten-
ed by the curse of the law,«[[ felt iai the conscience^
which trembles at every voice of God ;** and is the
bitter source of all that anguish, which is the forerun-
ner of eternal destruction. And on the other hand,
man is carried out to a dreadful hatred of God.ff Af-
ter sin became his delight, he became an enomy to all
holiness ; and consequently a most bitter enemy to
God, because he is the most unspotted' holiness. What-»
ever wisdom he has, it is enmity against God.+J He

* Rom. V. i. 'f Is. Ixli, I. + Psivl. xviii. 1. § Is. lix. ii.
ti Rom. i. 18. f Dcut. xxvll Co. *^ Gen. iii. S. -j--| Rom-
i. 30. +1 Rom. viii, 1 .

156 Of Spiritual Peace.

hath joined himself to the devil, under whose banner
he fights against God. He sfrefc/ieth out his hand
against Gad, and strengtheneth himself ap;ainst the Al~
nnighty : he runneth i^pon him, even on his neck, upon
the thick bosses of his bucklers* If any thing is pro-
pounded to him out of the law of God, he the mors
boldly acts contrary to it.f AVhenever he feels the ef-
fects of divine indignation, he, with the most reproach-^
|ti1 words, reviles the most holy justice of God ■,X and
almost goes so far as to wish, that either there was no
God, or that he did not punish sin. The first of these
tends to destroy the existence of God, the other his ho-
liness, without which (horrid to think !) he would be a
wicked spirit. But seeing God is greater than man,^
this war cannot but prove fatal to man. -God is ivise in
heart, andmightij in strength : zcho hath hardened him-
self against him, and hath prospered .^1|

IV. In this very grievous war, all hopes of an uniting
peace seem to be entirely cut off. For it cannot be
devised, i,n what maimer either God can be reconciled
to man, or man to God. The holiness of God does not
suffer him to allow the sinner communion with himself,
lest he should seem to be like him.^ The justice of
God demands punishment.** The truth of God threa-
tens death. ft And it is on no account to be expect-
ed, that God would make a peace in favor of man who
despises him, to the prejudice of any of his own per-
fections.: for he cannot deny himself -XX -^^"^ ^"'"'^^^ *^^^
his part, is no less averse to peace : for tho' he v/ill find
nothing but ruin in this war, and all manner of good
in this peace, yet he is so infatuated, so much an ene-
my to himself, that he madly ha^^rdcns himself to his own

* Job XV. 25, 26. fRcm.vii. 8. |Is.vii5, 21. §Job:-:x:;iii.
K'. II Job ix. 4. %?i.\.'2l. "•>■- Ron), i. 32, ffGen. ui. 2-.
t\ 2 Tim. ii. 13.

Uf Spiritual 1'i.;.ce. 157

destruction. Being subjected to the jjo\v€r of sin ::vA.
Satan, he freely and fully scrveth them. Tlicsc blind
the eyes of his understanding, Icsi tJie'lii;h! of the i^lori-
OJLv oospel of Chrisl should shnu: unfo /Iitf/h*' And they
so lead him captive at their v.ill, that he neither can
nor dare think, in what manner /ic inai/ recover /liiiisel/
out of ihe S7iare of the devil, and be reconciled to God.f

V. But God, icliose tindtrstandins, there is no search-
ins. out,X was able to find out a method and way,
vhereby all these difficulties could be surmounted.
For he has a Son, who being given to be the jMediator
and Surety, made satisfaction to his holiness, justice,
and veracity : and thus on his part God was rccoiiciled,
2 Cor. V. 19. i^Ioreover, that Son has a Spirit, far
more powerful than the infernal spirit, who, by hi*
turning and inclining efficacy, can expel the hatred of
God out of our hearts, and infuse the love of God
there. To W'hose guidance and influence if man gi\es
himself up, that blessed peace will be soon procured,
of which we are now to treat.

VI. Hence it appears, that the rise and beginning of
this peace is from God : accordingly it is called Ihc
peace of God s and God himself the God of peaceS\
'ihe Father hath established tlie counsel cf pcncc.\\
And therefore it is ascribed to him, as the original of it,
that having made peace, he reconciled all things unto Iiini-
self^ The Son hath executed that counsel of peace,
and, by shedding his precious blood, removed al] ab-
structions, and actuary obtained for the elect the grac^
and favor of his Father, wdiich was long bcfors design-
ed for them. He therefore calls this his own, per.ce ^
and declares that he gives it j** nay he i:; called the
Prince of peace ;ff and King cf peace^ prefigured by

* 2 Cor. iv, 4. t 2 Tim. ii. 26. % Is. xl. 28. § Phil. iv. 7» .)^
!! Zcth, vi. 13. «[001.1.20. *•» JohnKlv., 27. ff h. ix. j.

15S Of Spiritual P^ace.

Ivlelchizcdek ;* and the peace, -f ^Liidour peace.l Th?
Holy Spirit, the messenger of so great a happiness, hke
Noah's dove with an olive branch, flies, at the appoint-
ed hour of grace, to the elect, and effectually offers and
brings home to them the peace decreed by the Father,
and purchased by Christ. Hence /;6"<7ce is said to be by
the Holy Ghost. ^

VII. The fountain of this peace, and the first cause
of it, can be nothing but the infinite mercy and philan-
thropy of God. And this is the reason, why the apos-
tles, in their epistles, wishing peace to believers, usual-
ly set grace before it, as the spring of that peace.
Which is the more evident, because as there ivas no-
thing in man, that could invite God to make peace Vv'ith
him (foi^ zchen tve ivere enemies, zee were reconciled to
God by the death of his Son)\\ so in like manner, God,
who is all-suff.cicnt to himself for all happiness, could
gain nothing by this peace. The whole advantage
thereof redounds to man : the glory of so great a work
is due to God alone.

VIII. Man surely ought not to hear the least report
of this peace, without being directly carried with the
greatest vi^jour of soul to obtain it for himself. And
the' he should be obliged to go to the utmost ends of
the earth, for instruction as to the manner of procuring
it, he should undertake the journey with the utmost ac-
tivity and readiness. But behold the incredible bene-
volence of the Deity \ who not only, in his vi-'oid, suffi-
ciently instructs men as to the excellency of so great a
blessing, but also fully informs them, in what manner
they may enjoy it ; by putting the word of reconciliation
in the mouth of his servants.^ I create the fruit of the
Lips ; peace to him that is afar off, and to him that is

* Hcb.vii. 2. t iMicahv. 5. + Eph. ii. 1 I-. § Rom. xiv. 17.
11 Rom. V. 10. ^l 2 Cor. v. 29.

Of Spirituai Peace. 159

near, saith the Lord* But this is not nil ; for lie also
is the first who sends ambassadors to men to offer peace.
Would it not have been inestimable grace, if, after ma-
ny and solicitous entreaties, he had suffered himself to
be at length prevailed upon by us, as Herod, who with
difficulty granted peace to the Tyrians after their most
earnest requests ?| But he not only freely offers, but
also solicits, and affectionately entreats, and beseeches
men by his ambassadors, that they would not refuse to
be reconciled to him. J And tho' his tremendous Ma-
jesty has been often scornfully despised, and tho' he has
for a long time addressed himself to their ears by hh
most alluring invitations, and all to no purpose, yet he
does not desist, but again and again presses, over and
over urges that affair of peace, (lud compels with so
much gentleness the most obstinate to partake of his
friendship and love.§ Such is the boundless goodness
of the Suoreme Beinc; !

IX. But he does not stop here. For as tlie word of
grace, tho' preached in the most pathetic manner, ac-
tually draws none, without the secret operation of the
Spirit of God ; so he graciously bestows that Spirit on
man ; who at length opens the eyes of the understand-
ing, that wretched men may sec, how bad their case is,
so long as they continue in that dreadful hostility, and
on the other hand, what superabundant happiness, the
peace so often tendered will bring along w^ith it. He
tames the wild and savage hearts, and subdues them to
the obedience of God and of Christ. First, he strikes
them to the heart with a view of the sins com.mitted by
them, and with some sense of the divine indignation ;
upon this, he presents them with some distant hope of
obtaining peace ; after this, he declares with greater
earnestness the loving kindness of God to the trembling
• * Is. Ivii. 19. t Acts xii. 20. J 2 Cor. v. 20. § Luke xiv. 23.

luO C)F Sp I RITUAL PeACE-v

soul ; and then excites the greatest lon^^ings afier the
cnjovmcnt of It ; and thus, by little and little, he dispo-
,scs the Inmost powers of the soul, to hate whatever is
contrary to God, to declare war against his enemies,
submissively to court his favor, cheirrtully to accept of
it when actually offered, and give themselves up, with-
out any reserve, to be governed by the Spirit, who pro-
cures so great a happiness tor them. Thus at length
the man is translated into such a state, that, all enmity
being on both sides blotted out, God, laying aside the
remembrance of past oiTences, has no hostile intentions
towards him, but, being reconciled, deals wdth him as
a friend ; the man likewise being grieved for having
formerly offended God, now endeavours with the ut-
most care to please him. And these arc the beginnings
ot the spiritual peace with God.

X. But these are beginnings only. For no sooner is
the man in covenant with God, but he becomes the
confederate and the /ricnd o'[ that great King.* The
f;ates of the heavenly palace are set open to him, and
free access in the Spirit is granted him at all times, by
night and by day. He may behold the King of glory
nigh at hand ; pour out all the grievances of his oppres-
sed sold into his bosom ; confidently make known his
stammering requests for a fuller measure of grace ■
while God, instead of forl>idding him, docs even, by
his condescending goodness, animate him to attempt
it.T He may often be earnest for the same thinors, and
with a friendly importunity wrestle with God, with re-
verence of his majesty be it spoken, wdio condescends
:is it were to solace himself ^vith us, till we have in a
r.ianuer forced the blessings we stand in need of, out of
hi> hands. Moses is an example of this. J

* J.am. il. 23. John xv. U, 15. f Cant. i. 14-. ♦; Ex(xL
XXX iii. 12, &c.

Of Spiritual Peace. 161

XI. God also himself sometimes descends from hea-
ven by his grace, and graciously visits the soul, which
he loves, and v.'hich is filled with love for him, John
xiv. 23. lie speaks to his heart with the kindest ex-
pressions ;* displays the riches of his supereminent
goodness, and zvJiat is the liope of his callings and what
the riches of the glory of his inheritance in the saints.^
He comforts it when dejected, and zviping away its
tears zcith his own hand,\ puts them as a precious liquor
into his bottle.^ He gives beauty for ashes, the oil of
joy for mourningy the garment of praise for the spirit of
heaviness. \\ He kisses her with the kisses of his mouth ;*^
and if, at any time, she is sick of love, his left hand is
under her head, and his right hand doth embrace her.**
In fine, whatever good he is possessed of (and what is
there he is not ?) he liberally communicates it all, in
that time, order, and degree, which his wisdom knows
to be most expedient. And what will he not give, who
gives himself, as an exceeding great reward f j-f

XII. Who can doubt, but they who are allowed to
taste this incredible sweetness of divine love, do infi-
nitely prefer the friendship of God to all other things ?
Hence, when they gratefully acknowledge the things
they have been so graciously favored with, beyond what
they deserve, they carefully avoid' doing any thing un-
worthy of such friendship, and which may mar such a
propense favor of the Deity by any coldness. And
they most cheerfully perform what they know to be ac-
ceptable to God j and then at length they seem to them-
selves to live, when, in the whol^ tenour of their lives,
they approve themselves to God. And as they arc not
ignorant, that love deserves love, and tliat true friend-

* Hos. ii. IL -f Eph. i. 18. X Rev. vii. 17. § Psal. Ivii. 8.
II Is. Ixi. 3. *J Cant, i, 2. ** Cant. ii. 6, ft Gen. xv. 1.

Vol. II. W

I'GS Of Spiritual Peace.

ship consists in this, that friends chuse and refuse the
same things, they stir up all their powers to make re-
turns of love, and submit their will to that of God, and
give it up to be swallowed up, as it were, in the di-
vine will ; and thus at length, with the King of angels,
they bear the sweet yoke of love. " The love of God
begets the love of the soul, and attracts it to himself.
God loves, in order to be loved. When he loves, he
desires nothing more, than to be loved again, .knowing
those to be happy in love, who love him. The soul
that loves, renounces all its affections, and minds no-
thing but love, that it may give love for love. And
when it has poured out itself wholly in love, what is
that to the constant flow of the fountain ?" x\s Augus-
tine piously speaks. Manual, c. 20.

XIII. During these transactions in the soul, and
while the daily contest of mutual friendship between it
and God is renewed, it cannot but enjoy the most de-
Hghtful/;<?^c<? of conscience. When it discovers the fa-
vorable sentence of God concerning the man, and inti-
mates the same to him, and, at the same time, bears
testimony to his unfeigned piety towards God, it spreads
a surprising serenity and calm over the whole soul.
Consequently the peace of God necessarily brings with
it peace of conscience, and much confidence in God.*
The soul no where reposes itself more sweetly, than in
that couch of tranquility, and in the bosom of Jesus, its
loving and lovely spouse, singing in the mean time to
its adversaries : Know that the Lord hath set apart hint
that is godly for himself. I will both lay me down in
peace and sleep : for thon. Lord, only viakest me dzvcll
in safety. -f I laid me dozen and slept _; I awaked ; for
the Lord sustained me.^

* P.oin xiv. 7. Eph. iii. 12. f Psal. iv. 3, 8. % Psal. Hi. 5.

Of Spiritual Peace. 16S

XIV. There is also a friciuhhij) zi'il/i all the other
friends of God ; not only holij mcn^ who mutually help

and comfort one another by communion of prayers and
other duties of brotherly love,* and who, without en-
vy, mutually congratulate each other on the gifts con-
ferred on every one in particular, by their common
friend ; but also with the blessed angels, who were for-
merly enemies to man, when he was the enemy of (jlod,
and kept our first parents from all access to paradise ;f
but now minister to man with the greatest complacency
and readiness ;J encamp round about him ;§ /ieep him in
all his zcai/s, bear him up in their hands, lest he dash his
foot against a stone,\\ till, at the command of God, they
convey the reconciled soul to the blessed choir of the
inhabitants of heaven. And indeed though they are not
now wont to appear in a visible form, yet they familiar-
ly surround and guard the friends of God, avert very
many evils, procure good, and acknowledge them for
their fellozv-servants.^ On this account the apostle tes-
tifies, that believers, while yet living in this world, aj'C
come to myriads (an innumerable company) of an gels. ^''^
And what thing more glorious can befal a mortal man,
than, next to God, to be admitted into the bonds of
fellowship and friendship with these most noble spirits,
whom the apostle calls thrones, dominions, principalities,
and powers .^-|"j-

XV. I add, tliat, peace being made with God,, none
of the creatures can exercise any acts of hostility against
believers, to the prejudice of their salvation. Accord-
ing to the promise, T/iou sJialt be in leagKC icith tin-
stones of the field : and the beasts of the f eld shall be at
peace zvith thee. And thou shall knozv that thy tabtrna-

* Psal. xvi. 3. t Gen. iii. 2A: * Hcb. i. It. § Tsal. xxxir.
7. II Psal. xci. 11, 12. «0 ^^'-V- xix. 10. *^ Hcb. xii. 22.
+ 1- Col. i. le.

164 Of Spiritual Peace.

cle shall he in peace.* Which is repeated. And in thai
day will I make a covenant for them with the beasts of
the feld, and with the fowls of heaven, and witli the
CJ^eeping things of the ground. -^ The plain meaning of
\vhich passages seems to be this :, Rocks and stones
shall be soft to the friends of God, they shall not hurt
their feet : they shall not be molested by any rocky dis-
mal places, where either robbers usually lie in wait, or in
which the beasts of the field are harboured. For they
are so restrained by God, that they are not able to hurt
them j but are compelled to submit and be subservient
to them. The ravenous fowls themselves, and the poi-
sonous reptiles, and they who are emblematically repre-
sented by these, as well men as malignant spirits, shall
have no power to do them harm. J It is true they can-
not have any amicable peace with the enemies of God,
the devil and the world ; and it is certain, that they are
then most grievously harrasscd by their persecutions,
when they cultivate peace with God : nevertheless, ^11
the attempts of hell and the world against them are in
I'ain. Behold, all they that wei^e incensed, against thee,
shall be ashamed and confoimdcd : they shall be a/^ no-
thing : and they that strive with thee shall perish. Thou
shalt seek them, and shall not, find them, even them that
contended with thee : they that zvar against thee shall be
as nothing, and as a thing of nought.^ Add Is, liv.
14, 15, 16, 17.

XVI. And the efforts of their enemies are not only
in vain, but, without their knowledge, and against
their will, they promote their salvation ; and the devils
are constrained to bring the friends of God nearer to
heaven, from which they themselves shall be for ever
banished. Thus the chief master of pride proved, by

* Job. V. 23, 2-t. t Hos.ii. 18. % Psal. xci. 13. Markxvi. x8.
§ I?, xli. n, 12.

Of Spiritual Peace. J65

his blifietlnj;?, a teacher of humility to Paiil.^ So true
it is, tha' ait things uork toiictJicr for ifood to them that
love Gud.j

X\'II. Abundance of all salutary good things flows
from this peace, which the psalmist| describes to the
life. And thougli it often happens, that the friends of
God, as to the outward man, drag a life wich scarce
deserves that name, amidst poverty, contempt and dis-
eases ; yet the least good thing which they enjov in nil
these calamities, since it is bestowed upon them b}' tlie
special love of God, and is the most noble fruit of the
cross of Christ, gives them to taste the infinite goodness
of the Deity. Therefore /hat liUlc that a righteous man
hath, is better than tJie riches of many wicked.^ For he
has it from and w^ith the favor of God, who is the inex-
hausted fountain of all desirable things. Nay, those
very evils, with which they are overwhelmed, turn to
their advantage, while they serve to humble tliem, to
form them to faith, patience, and self-denial, and wean
them from the vanities of the world, and carry them
towards heaven. Hence in their very adversities thcr
find matter of joy and glorying. ||

XVm. From what we have said, the cxcellencv of
this peace is easily concluded, which the apostle de-
scribes as passing all understanding. \ It is worthy t(3
be sought after with the utmost diligence, kept wheni
obtained, and renewed when interrupted.

XIX. God, indeed, graciously tenders it in the vrord
of the gospel : but not so, as if the sinner is to do no-
thing, before he enjoys the inward sense of it. For
which purpose it is necessary, I . That he confess, thr.t
on account of his very many and very hainousoSences,
he is altogether unworthy of the peace and friendship

* 2 Cor. xii. 7. f Rom. viii 2S. % Psal. cxliv. 13. § Psal.
xxxviii 16. II Rom. v. a. Jam. i. 2. % Pliil. iv. 7. -

166 Of SpiRiTtJAL Peace.

of God, and seriously grieve for them.* 2. "With sor-
row observe and declare, that he can do nothing, that
is fit to appease the justly-provoked Deity, j- but place
all his hopes in the blood of Christ alone, the applica-
tion of which depends on the good pleasure of the Lord
himself. 3. Give himself up humbly to God, thus
thinking with himself, " Since without peace with God
there is nothing but ruin, I will approach to the throne
of grace, humbly begging for pardon and favor ; if he
vouchsafe to reach out his golden sceptre of grace to
me, I will eternally praise him ; but if in anger he turns
av.-ay his face, I will confess his justice, and proclaim
it worthy of all praise, though it should be rigid to my
destruction ; and say, I will die at his feet without re-
pining." Compare Esth. iv. 16. This absolute resig-
nation and surrender of the person, cannot but be ac-
ceptable to God, and salutary to man. 4. That he
add, to his devout prayers, reformation of life ; sincere-
Iv remove from his heart and actions, what he knows to
be contrary to God ; declare v/ar against God's ene-
mies ; will, love, and do what becomes the friends of
God. In this way, let him draw nigh to Gody and God
rvill draw nigh to him.\

XX. No less diligent care is necessary to preserve
the peace thus obtained, and daily to increase in inti-
macy with the divine favor and friendship. For this
there is required, 1 - A daily exciting of his love to God
bv devout meditation, both on the divine perfections,
on account of which he is most highly amiable in him-
self, and on his infinite love, wherewith he first loved
us, and the inestimable benefits flowing from that
boundless love. For God cannot possibly suffer him-
self to be exceeded in love by man : lie that loveiJi mCy

* Luke XV. 21. Psal. xxxii. 5, 6. Prov. xxviii. 13. | Micub
vi. Gj 7. X Jam. iv. S.

Of Spiritual Peace. - !6T

ahall be loved of mii Fatlier, and I xcUl love him, and
zvill manifest myself to him:^ i?. Frequent intercourse
with Gk)d ; so that worldly cares being for a little laid
aside, and a pleasant retirement sought out, you may,
by frequent and repeated exercises of reading, medita-
tion, and prayer, with a modest boldness, obtain fami-
liarity with God : Acquaint now thyself xvilh him, and
be at peace : thereby good shall come unto thee.f It was
a fine advice of Jerome to Eustachius, de custodia vir-
ginitatis : " Let the privacy of thy chamber always
keep thee ; let thy bridegroom always delight himself
within thee : when thou prayest, thou speakest to thy
bridegroom : when thou rcadcst, he spcaketh to thee :
let foolish virgins wander abroad, be thou within with
thy bridegroom j because, if thou shuttcst thy door,
and, according to the precept of the gospel, prayest to
thy Father in secret, he will come, and knock, and
say. Behold, I stand at the door, and knock.''* 3. The
practice ot inoffensive and strict godliness, and an at-
tentive watchfulness against the sins that so easily beset
us. These things fio>v from the love of God, and with-
out them none can have familiar converse with him : If
a man love, me, he icill keep my zcordsy and my Father
zuiU love him, and, zee zvill come unto him, and make oar
abode zuith him.'\. The exercise of Christian virtues, or
graces, is that chain of the spouse, with which the
heart of tlie Lord is ravished. § The ivork of rigJiteous-
7i€ss shall be peace s and the effect of righteousness, qui-
etness and assurance forever ;\\ compare Is. Ixiv. 5. 4.
Because, in this imperfect state of our sanctification, it
cannot altogether be avoided, but at times the godly
may fall, and turn a little either to the right hand or to
the left ; diey are in that case presently^to rise from their

* John xiv. 21. f Jobxxll.'il. J John xiv. 23. § Cant. iv. 9.
11 Is. xxxii. 17.

J(JS Of Spiritual Peace.

'fall, and return to their God, unless they would greatly
impair tlieir familiarity with him. When he calls us,
Met urn ve badislidhig diildrcny aad I 7viU heal your
bach'slidings ; we are directly to answer : BcJiold, zc(i
come unto iJieCy for thou art the Lord our God* 5. It
i\ho contributes very much to preserve the sense of the
divine friendship, if, in all things; you commit yourself
to the conduct of his providence, always approve his
will towards thee, to be just, holy, wise, and good ;
and say with Job,f Yea surely, God leill not do wiek-
tdly ; in whatever befals thee, you give him thanks ;
and denying all thy ov/n desires, give up thy will to be
swallowed up in his. Be careful for nothing — and the
peace of God ivhich passe th all understandings shall keep
your hearts and minds through Christ Jesus.'\,

XXI. Although it is not possible, that any who is
admitted into peace and friendship with God, should
altogether fall from it (tor the covenant of divine peace,
which stands'firmer than the mountains and hills, shall
never be removed§) yet the sense and relish thereof are
often interrupted. For, 1. God doth not always shew
his pleasant countenance to his friends : sometimes he
hides himself \\ standeth afar c/7\"^ admits them not in-
to familiarity with him, nor fills them vAth the abun-
dance of his consolations : he hears not when they
call,** as if he regarded them not. 2. Nay, he thrusts
them from him with a kind of contempt, as if a father
had disdainfully sj)it in the face of his daughter,-[f and
is angry against their prayer. W ^- ^^^ terrifies them
with many sorrows ; not only by hiding his face, with-
out which there is no joy,§§ but by the billows of Ids

* Jer. iil. 22. | Chap xxxlv. 12. % Pliil. 4, 6, 7. § Is. liv,
10. il Is. viii. 17. % Psal. x. 1. *> Psal. xxii. 2. 3. ff Nujnb.
xi:. 11. U i'sal. l-^'^'X. 4. §§ Pia!. xxx. 7.

Of Spiritual Peace. ' 169

fierce aniier siohis; ore?' them* 4. He seems to deal
with them as an adversary : he holdeth them for his ene-
mies, and pursues them, though become like the dry
stiibble, zvrites bitter things against them, putteth their
feet in the stocks, and setteth a print upon the heels of
their fcet.-\ 5. He gives them up sometimes to be vex-
ed and buffeted by the devil. J After the light of the
divine countenance is set, immediately the beasts of the
fo?'est come forth against the soul, the young lions roar-
ing after their prey.%

XXII. The reasons of this conduct of God tov/ajds
his friends are various. Some respect God ; others, the
friends of God. God thus deals with his people, l.In
order to shew, that he is the sovereign Lord, and most
free dispenser of his own grace. || Thus he himself
owns, that he afflicted Job without cause\ Not that
Job had done nothing to deserve these, or even greater
afflictions : but that God had found nothing in him, for
which to treat him with greater severity than his other
friends. This was an act of mere sovereignty, that the
works of God should be made manifest in him, as is said
in a similar case.** 2. Likewise in this matter to shew
the difference between heaven and earth. For here he
will have all things subject to various vicissitudes, and
accustom his people to the alternate changes of a rough
winter and an agreeable spring ; because in heaven
they are to exult in a constant uninterrupted joy in his
friendship and love.ff 3. That he may the more en-
dear unto them the sweetness of his grace, which,
when tasted at intervals, and especially after a draught
of a cup of bitterness, must be most delicious to the'

^:- Psal. Ixxxviii. 16, 17, 13. Is. Ivi. 17. f Job xiii. 24, 25, 2^1
27. X Job. ii. 6. § Psal. civ. 20, 21. |j Matth. jgt. 15. ^ Chap,
ii. 3. ** John ix. 3. tf Rev. vii. 17.

Vol. IL X

170 Of Spiritual Peace.

pious soul. 4. That he may give a demonstration of
the exceeding greatness of his power and goodness,
when he preserves the soul in its spiritual life, tliough
oppressed with so many sorrows, restores it to its for-
mer vigour, makes it triumph over Satan, and gives it
the more abundant comfort, the more distant it was
from all the sense of this favor. This is to shexo zvonders
to the dead,* and to receive the ivoimded spiritj which
Solomonf declares, exceeds any created power.

XXIII. The reasons with respect to the friends of
God, are twofold : for either they regard the time past ^
or the future. As to the time past, God usually re-
strains the beams of his favor, 1. When his friends have
been guilty of some grievous sin : for in that case his
holiness is concerned, that they feel the rod of his pa-
ternal displeasure, and not be suffered to have then fa-
miliarity with him. J If they he bound in Jitters, and be
hulden in cords of affliction ; then he sJieivcth them their
work ,§ and re-ally, as it were,, calls out to them : Knozv
therefore and see, that it is an evil thing and bitter, that
thou hast forsaken the Lord thy God.\\ When they re-
belled and vexed his Holy Spirit, therefore he was turned
to be their enemy. ^ When abusing the goodness of
God, they worship his majesty with less reverence, and
begin to flag in the exercise of devotion. 3. When car-
nal confidence and vain glorying have seized upon
them :** And in my prosperity I said, I shall never be
moved: thou didst hide thy face, and I zvastroubted. 4.
When the offer of divine grace is unworthily entertainr
ed, through a kind of indolence and drousiness.f f

XXIV. The following reasons refer to the time ta
come. 1 . That God may try and exercise their faith,f J

* Psal. Ixxxviii. 10. f Prov. xviii. 14. + Psal. li. 9, II, 1?.
§ Job xxxvi. S^ 9. II Jer. ii. 19. ^ Is. Ixiii. 10. ** Psal. xxx^
e, 7. ft Song V. 3, 4, 5. %l 1 Pe4. i. (5, 7.

Of Spiritual Peace. 171

which ought to be in exercise, even when nothing is to
be seen ; and their love, by which they are bound to
love God for himself, thousrh thev are not sensible that
they themselves are loved ; and the sincerity of their
worship, which is not to proceed irom a mere relish of
the reward, but from an acknowledgment of the divine
dignity ; and the constancy of their piety, by which
they must keep close to God, even when he appears as
a stranger to them. 2. That he may stir them up to
the practice of prayer ; in which Heman was fervent at
such a time :* O Lord God of my salvatioiiy I have cried
day and night before thee. See also ver. 9. and 13. 3.
That he may instruct and bring his people to true wis-
dom : for this distress gives excellent understanding :
Tribulation zuorketh patience ; and patience, experi-
ence.f Heman was early introduced into this school,
and such hard exercises were put upon him, that he
was almost distracted : yet at length he made so great
a proficiency, as to be reckoned among the wdsest in
his day.J 4. That they may, for the future, more care-
fully preserve the divine favor, when they have once
recovered it. When the spouse at last found her be-
loved, who had withdrawn himself, she held him, kept
him fast, and zvoidd not let him go, imiil she had brought
him into her mother's house, into the chamber of her that
conceived her.^

XXV. But what course is the soul now to take, in
order to renew the interrupted friendship of God r For
we are not to think, that God will be angry with his
people for ever : For I xvill not contend for ever, neither
fvtll I be alivays zvroth : for the spirit should fail before'
ine, and the souls zvhich I have made, says the Lord,
Is. Ivii. 16. Compare Is. liv. 8. 1. AVe are, in order to

- * Psal. Ixxxviii. 1. -j- R.om. v. 3, l. X 1 Kings iv. 31^

§ Caiit. iii. 4»

172 Of Spiritual Peace.

this, carefully to inquire into the cause of this estranc>-c-
ment, that it may be removed : for generally we have
provoked God, to deal thus with us, either by some sin,
or by our carelessness : Let m search and try our ways,
and turn again to the Lord.."^ Should it happen, that a
person cannot find out the cause of that estrangement
(which will be rarely the case with the serious and care-
ful enquirer) he is then to consult the mouth of God by
repeated prayer, and say. Do not condemn me ; shew me
wherefore thou contendest with vie.-f 2. He is to renew
his faith and repentance ; promise God, as by a solemn
oath, that he will, for the future, improve his grace to
better purpose, and keep it with greater care, if he may
be allowed again to enjoy it. Nay, he is to protest,
and that sincerely, that he will serve God, because God
is worthy to be served, and because it is his glory to
serve him, though he should never again, which God
forbid, taste the sweetness of divine favor. Nothing
can be done by man, more acceptable to God. 3. He
is to be instant in continual prayer, pleading with the
greatest earnestness possible, that God may not cast
him away from his presence, but that he would have
mercy upon him, according to his loving-kindness, and
restore again the joy of his salvation. J The Holy Spi-
rit himself has dictated forms of prayer.§ 4. He is pa-
tiently to wait for the hour in which God may be pleas-
ed to receive him into favor, not omitting his duty to
God in the mean time : // is good, that a ma?i shonkl
both hope andquietbj wait for the salvation of the Lord.\\
XXVI. To him who acts in this manner, will come,
at length will come, the blessed day, when God will
change the bitter waters of tears into the most delight-
fdl wine of consolation ; receive and entertain his

* Lam. iii. 40. f Job x. 2. t Psal. li. 1, U 12.

§ Psal. Ixxxviy. and cii. Ij Lam. iii. 26

Of Spiritual Peace. 17f.

friend with the greater familiiirity, the longer and more
mournfully he had been deprived of the delightful sense
of his love, abundantly repaying all even with interest.
Believers have generally experienced this ; whose tri-
umphant songs we remember to have read and heard^
no less than their mournful complaints. And it can
scarce ever happen otherwise. But should thei'e be no
appearance of their being restored, on earthy to the
sweet sense of divine love, all however is reserved to
be fully bestowed upon them in heaven. The abun-
dance of which, the former dry and parched state will
render, beyond what can be either expressed or con-
ceived, extremely sweet and delightiul.

XXVII. From what has been said it is evident, that
this spiritual peace differs very much from carnal accu-
rih/. For, 1 . The latter arises from mere ignorance of
one's own state, into which he never made any serious
inquiry, or, in forming a judgment about it, he deceived
himself by fallacious reasoning. But the former rests
upon a sure foundation, and is preceded by sorrow for
sin, a sense of misery, a hunger and thirst after grace,
diligent self-examination, and a sense of his union with
Christ. 2. The latter makes a man well pleased with
himself, and to have an inward joy on account of that
imaginary good, tho' in other respects he neglects God.
Whereas the former ravishes the soul with admiratioa
of the divine goodness, and makes him confess himself
unworthy of so great an honor and favor. 3. By the
latter men are swallowed up in plegisure, are dull and
heavy in that which is good, and unhappily give them-
selves up to an irregular life, thinking they shall hare
peace, though they zvatk in the imagination c^f their
heart* Bat the former keeps the heart in safety, Phil,
iv. 7. that they may be in the fear of God continually;
* Deut xxlx, i.i).

174 Of Spiritual Pkace.

and this is- what neither can be obtained^ nor preserved
without a strict exercise of godliness. 4. Though the
Jatter falsely imagines, that he is the object of God's
love, yet he himself is destitute of all true love to God.
But the former consists in mutual friendship. The
same Abraham, who* is called the friend, isf also cal-
led OKAB I the lover of God.

XXVIII. As spititual peace is the consequence of
justification, and that it was a blessing of the Old as
well as it is of the New Testament, we shall shew in
its proper place, it follows, that the ancient fathers
w^ere also partakers of it ; who, by an unfeigned faith,
believed, that they w^re reconciled to God, on a'ccount
of the Surety the Messiah, the enmity caused by sin
being removed ; having a most delightful and expeti-
mental sense of this, and often gloried in the Lord.
We indeed cannot deny, that peace was eminently
promised to the New-Testament church. J But we are
not to understand this of peace and friendship with
God absolutely, which is a benefit of the covenant of
grace, and not of the New Testament alone : but, 1.
Of the more abundant sense of the divine favor, with
respect to believers in general. 2. Of the agreement
between the believing Israelites and the Gentiles, having
abolished in his flesh the enmity, even the lazv of com-
mandments contained in ordinances.^ 3. Of the peace
of God granted likewise "to the Gentiles, which is ex-
pressly mentioned Zech. ix. 10.

^ Jam. ii. 23. f Is. xli. 8. % Psal. Ixxii. 3. Is. ix. 5, 6-
Hag. ii. 10. Zech. ix. 10. § Eph. ii. 15.

Of Adoptiok. 175

C II A P. X.

Of Adoption.

r I "^
j^ HEY whom God has admitted into a state of
peace and friendship with himself, he has also adopted
for his sons : that they may enjoy the benefits both of
grace and glory, not only by the favor of friendship, but
also by a right of inheritance. Ihere is no friendship
more familiar than that which takes place between a
father and his children. Or, rather that natural affec-
tion between these exceeds, in familiarity and sweet-
ness, every thing that can be signified by the name of
friendship. There is not any one word, any one simi-
^ litude, borrowed from human affairs, that can suffi-
ciently express this most happy band of love ; which
can hardly be explained by a great number of meta-
phors heaped together. To express tranquility of con*
science, the scripture calls it peace ; to shew us the
pleasantness of familiarity, it calls it friendship : and
when it insists on a right to the inheritance, it speaks of
adoption ; of which we are to treat in this chapter.

II. We assert, that believers are the sons of God,
The apostle John proclaims it, saying. Behold, ivhat
manner of love the Father hath bestoiced upon us, that
ice shotdd be called the sons of God. Beloved, now are
we the sons of God.* This is God's covenant with
them : And I will be a Father unto you, and ye shall be
my sons and daughters, saith the Lord Abnigh/y.f

III. But thev are not so onlv on this account, that
God as Creator gave them being and Hfe,J and as pre-

* 1 Epist. iii. 1, 2. f Cor. vi. 18. t Mai. ii. 10.

175 Of ADOi'TioN,

server supports them, and provides them with all ne-
cessaries,*

IV. Neither are they called the sons of God on ac-
count of any external prerogative only ; whether /jo////-
cal, as magistrates are called tlie children of the Most
High ;f or ecclesiastical, in respect of an external fe-
deral communion ; according to which some are called
the sons of God,% and the children of the kingdom ;§ in
which sense also the Lord commanded Pharaoh to be
told concerning Israel^ Israel is my son, even my first-
horn.\ For this regarded that national covenant, which
God entered into with the posterity of Israel, according
to which he preferred them above all other nations, and
■heaped many blessings upon them, both of a corporal
and spiritual kind, which he did not vouchsafe to be-
stow on other people. f[ He called them his sons, be-
cause he managed their concerns with as much solici-
tous care, as any father could possibly do those of his
own children.** Nay, he called them his ^/irst-bom,
hofh because he loved them far better than other people,
bevond the measure of common providence, shewing
/lis tvord unto Jacob, his statutes and his judgment unto
Israel,i-\ as the first-born had a double portion in the
pafcrnal inheritance ; and also because he had appointed
them to have a kind of dominion over other people :
Let people serve thee, and nations bow down to thee, be
lord over thy brethren,^ 8Cc. Though these words
were indeed spoken to Jacob, yet they were to be chief-
ly verified in liis posterity ; of which we hav^e illustrious
evidences in David's time.§§

V. But indeed, hDwever excellent these things were,
yet they are very far below that dignity, for which be-

^- Acts xvii. 2.5, 28. f Psal. Ixxxii. 6. ^ Gen. vi. '2. § Matth.
viii. 12. H Exod, iv. 22. <[[ Dcut. vii. 6. - - Dcut. xxxii.'lO^
II, it J^sftl. cxlvii. 19. ;|- Dcut, xxi. 17. §>■ Gen. xxvii. 2^).

Of AdopticIn. 177

lievcrs are called the sons of God. For most of those
Avlio were called by the name of Israel and the.;?n7-
boruy were such, with whom God ivas not ivell pleased,
and never were promoted to the inheritance of the land
of Canaan, much less to the heavenly inheritance, but
zvcj'e overthrown in ike wilderness.^ That very people,
to whom Moses said. Is not Jehovah thy Fattier, hatti
he not magnijied festablishedj thee f in the same breath
he called a foolisJi people and iimvise.f Nay, there are
of t/ie children of the kingdom, who shall be cast out in-
to outer darkness.X For that national covenant without
any thing else, did not bestow saving grace, nor a right
to possess the heavenly inheritance.

\'X. The elect and believers are therefore, in a far
more eminent sense, the sons of God : wherein John
observed a love never enough to be commended. §
Angels indeed have the glorious appellation of sons of
God, II with which the Lord honors them, not only be-
cause he formed them, but also because he imprinted
upon them the image and resemblance of his own holi-
ness,^ and because, as children of the family, they fa-
miliarly converse with God in his house, which is hea-
ven :** in fine, because they partake something of the
dignity and authority of God, as we have just said, tliat
magistrates are also called tlie children of the Most High.
They are tlirones, dominions, principalities, powers :-\\
nay, they are also called e'lokim, gods, Psal. xcvii. 7,
compared with Heb. i. 6.

VH. In almost the same sense, Adam seems also to
be called the son of God ; J J for seeing that name, vi^lijch
has the article tou set before it, denotes farther in all

* 2 Sam. viii. f 1 Cor. x. 5. Deut. xxxii. 6". + Matth. viii.
12. § 1 John iii. 1. 1| Job xxxviii. 7, % Job iv. IS. ** Job.
i. 6. ft Col. i. 16. t+ Luke iii. 3§.

Y

I'tS' Of Adoption.

the foregoing verses, as the Syriac interpreter in place
of TO u always puts bar; no reason can be assigned,
why here, altering the phrase, we should translate with
Eeza, xvho xvas of God ; in which he has followed the
Syriac, who translated damav el oh a, who is of God.
For it cannot be doubted, that Adam may be fitly called
the son of God, the reasons of which Philo elegantly ex-
plains in the passage adduced by the illustrious Grotius
on Luke iii. 38 ; in the manner Josephus has also
written, that men xvere horn of God himself: namely,
3. God created Adam. 2. In his own image. 3.
Eminently loved him. 4. Gave him dominion over the
creatures. For these reasons he is deservedly called the
son of God, though God had not yet declared him heir
of his peculiar blessings. Nor does he seem without
reason to mention Adam, as the Son of God. For this
tends, as Grotius has learnedly observed, to raise our
mind, by this scale,' to the belief of the birth of Christ.
For he who from the earth, without a father, could pro-
d'uce man, was able in like manner to make Christ to
be born of a virgin without a father.

VIII. But Adam did not long maintain that digni-
ty, on account of which he was called the Son of God.
For neglecting holiness, and losing that exeellency, in
which he was created, and suffering himself to be over-
come by the devil, he became the servant of Satan, by
whom he was foiled,* and, at the same time, a child
of wrath,-\ together with all his posterity. But what
the elect have lost in Adam, they recover in Christ y
namely, the same, nay a far more excellent degree or
rank among the children. For let the disparity be-
tween Christ and believers be ever so great, yet he is
not ashamed to eall them brethren. %

* 2 Pet. ii. 19, t Epb. ii. 3. X Jtleb. ii. 11.

Of Adoption. 179

IX. But the elect obtain this degree of children of
God several ways. First, they become the sons of God
by a new and spiritual generation, descending from
above. John speaks of this, chap. i. 12, 13. But as
many as received liim, to them gave he power to becoine
the sons of God, even to them that believe on his name :
tohich were born, not of blood, nor of the zcill of the fleshy
nor of the zvill of man, but of God. This illustrious pas-
sage, which is variously explained by interpreters, re-
quires some particular consideration.

X. The apostle describes this generation, or birth,
whereby the elect become the sons of God, both ?icga-
tively and positivelj/. He denies it to be of blood, that
is, natural or ordinary, like that whereby the children
come to be partakers of flesh and blood,* and which is
judged to be of blood. Neither is it of the zvill of the
flesh, that is, from any carnal desire of having children

by any means ; by which it happens, that one, by giv-
ing too much indulgence to the corrupt reasoni^ng of the
flesh, makes use of means for that end, which God ne-
ver prescribed : something like this we may observe in
Sarah, when, from a desire of having children, she gave
Hagar to Abraham. Nor, in fine, is it of the zvill of
man, who, for certain reasons of his own, loves one
above others, and so appoints him to the principal part
of the inheritance : just as this was the will of Isaac
with respect to Esau. Nothing that is human can give
being to this spiritual generation. But it is only of God,
who decreed it from eternity, and actually regenerates
at the appointed time.

XI. To those who are thus born of God, he gave
pozcer to become the sons of God. Exousia here de-
notes right TivApoiver : as Rev. xxii. 14. that they may
have Exov SI A, ri*ht to the tree of life. But it may

* Heb. ii. l-l.

180 Of Adoption.

seem strange, how they who are born of God, should
have a right to become the sons of God ; seeing, by
their very nativity from God, they are ah-eady become
his children. To remove this difficulty, three things
chiefly have been observed by very learned men : 1 . As
GENESTHAi, to becoine-, is the second aorisf, it may
fitly be taken for the preterperfect ; to this effect, he
gave them that power, that right, that dignity, that they
vu'ght become the sons of God, and enjoy the privileges
which are suitable to that condition. 2. Ginesthai
ToiouTON denotes in scripture-phrase, to he such a
one, or to behave as becomes such a one. Thus it is
used, Matth. v. 45. hopos genesthe huioi tou
PATRos HUMON, that ye may he the children of your
Father., that you may behave yourselves as becomes the
children of God. Compare 1 Thess. ii. 7. 10. 3. It
might also be referred to that perfect filial state, which
shall be conjoined with the i^edemption of our body, and
which the apostle* enjoins us to wait for : and so the
meaning may be, that God has grauted those who are
born of him, a right to the heavenly inheritance, and
that unparallelled honor, by which, both in soul and
body, they shall rejoice, as children of the family, in
the palace of their Father : and in such a manner, that
it shall not be in the power of any creature to strip, di-
minish, or cut them off from that dignity. The reader
may chuse which expositions he has a mind. We are
not a little pleased with the last. But wherein this new
birth consists, we have explained at large, chap. vi. of
this book.

XII. And this is the.y'fr^^ foundation of that glorious

state. Secondly, We become the children of God by

mai^riage with the Lord Jesus ; for when we become

his spouse, then we pass with him into his Father's fa-

* Rom. viii. 23.

Of Adoption. 181

mily, and the Fatlicr calls us by the endearing name of
daughter ;'^ and tlic Lord Jesus calls her also his sister^
whom he names his spousc.-\ God had provided by his
law, that if a man betrofhed his maidservant unto his
son, he shall deal icith her aflcr the vianner of daugh-
ters.'^ In the same manner he rs pleased to deaPwith
elect souls. By nature they were as maid-servants to
sin and Satan ; they lay exposed in the open field, and
were a loathing to all. However, he graciously offers
them a marriage with his only begotten Son : they, by
faith, accept the proposal, almost in the manner that
Abigail did, when she was invited to marry David. §
And thus, by the same act, by which thev become the
spouse oj Christ, they also become the daughters of the
living God\

XIII. Thirdlij, By adoption, which is an o'conojnical
act of God, ivliercby he receives those, who are regene-
rated after his image, and betrothed bij faith to his only
begotten Son, into his family, and adjudges to them the
right and privileges cf children, and the inheritance it-
self, bj/ an immutable testament. They are of the house-
hold of God ;•[ if children, then heirs :** for the commu-
nication of the imaf^e of God alone does not give a rio-ht
to the heavenly inheritance. This appears with respect
to Adam in his state of innocence, who, indeed, w?s
in the way of acquiring a right, but had not yet obtain-
ed it. The alone foundation of that riglit is perfect and
constant obedience, performed either by man himself,
or by his Surety. Christ therefore, liaving appeared
for us, fulfilled all righteousness, and icas appointed heir
of all things. •\-\ The elect being regenerated receive^
and claim to themselves, by faith, Christ and all liis

* P.-al. nIv. 10. t Cant. V. 1,2. + Exod. xxi. 'J. § I S.im.
XXV. M. II 2 Cor. vi. 18. «{ Eph. ii. li?. ** Rom. viii. 57.
11 Hcb. i. •>.

182 Of Adoption.

benefits, evei-^ his perfect rigfiteousness : and being
thus adopted by the Father, and become the brethren
of Christ, they are heirs of God, and joint heirs with
Christ* And in this sense principally we think John
spoke : To them zvhick are born of Gody he gave pozver
to become the sons of God, as explained above, sect. 11.

XIV. Now, for the better understanding what has
been said, we are to observe, tbat the Spirit of God, in
order to explain these mysteries, uses metaphors bor-
rowed from human things. But these metaphors are to
be so adjusted, as one may not destroy, but rather sup-
ply the defects of the other. It would seem in other
respects absurd, that the soul which is horn of God,
should be adopted for a daughter, 2.y\A joined in marj'iage
to the only begotten Son of God. Yet the scripture
has wisely ordered matters, when it asserts all these
things concerning believers. In order to express th^
original of spiritual life, and of the image ci God \\h.
man, it says, that he was horn of God : to set forth our
most delightful union with Christ, which is full of mu-
tual affection, it calls it marriage : and to shew the
ground and firmness of our inheritance, it declares that
we arc adopted in Christ. And it is on account of each of
these things, that we may be called the children of God.

XV. And this is that adoption, which is a most pre-
cious blessing of the covenant of grace. But it was very
diifercnt according to the different axonomies of that
covenant. 'Tis, however, not to be doubted, that be-
lievers, at all times, were the children of God. Elihu,
who was not of the people of Israel, called God Ids
Father, ■\ Job xxxiv. ^Q, To understand this in that

* Rom. viil. 17.
f In our version it is, ISIy desire is tn/it Jcb may he tried : but our
marginal reading is, Myfatfier^ let Job be tried : for some observe,
th;>t t'"^ rqivp word abi signifies both mj desire and myfatho\

Of Adoption, 183

diminutive sense, in which the Heathen called Jupiter
the father of gods and men, is not suitable to the illus-
trious faith and piety of a man, who was commended by
God himself. A celebrated expositor has said well on
this place : " God is called Father, as Mai. i. C. A son
honoreth his father, and a cerva?it his master : if then I
be a Father, ivhere is mine honor ? And Is. ixiv. 8. But
now, O Lord, thou art our Father. By this appellation
he sets forth the affection of God in this judgment,
namely, his paternal care ; his own affection in request-
ing, his brotherly love ; the end of the trial, a filial re-
verence and confidence."

XVI. ^^Tiatever we have thus far said of the grounds
of this glorious state, is ev6n applicable to the ancients.
They had likewise a new life by regeneration, and were
created again after the image of God. They were, in
like manner, espoused to Christ :* Their Maker zcas"
their IIusband.-\ And the church of the Old Testa-
ment is expressly said to be married. \, Nor were they
without their adoption : Wlio are Israelites, to zcho??i
pei'taijieth the adoption.^ And to conclude, they -u-ere
heirs of all,\\ heirs of the grace of God in this lite,^ and,
o^ the glory of God in the life eternal.^'*

X\^II. But yet, though the condition of believers
under the Old Testament was very illustrious, if com-
pared with that of unbelievers, who continue cliildren
of wrath, and heirs of the treasures of divine indigna-
tion ; nevertheless that splendour was eclipsed to an al-
most incredible degree, before the august majesty of
believers under the New Testament, as the lieht of the
stars before that of the sun. Which will appear by
comparing both together.

. * Hos. li. 19, 20. . t Is. liv. 5. % Ver. I. § Rom. ix. 4.
II Gal. iv. 1. «[ Psal. Kvi. 5. ** Psal. xvii. 1>.

184 Of ADO^rlo^^

XVI I I. ]3clievers under the Old Testament were In-
deed sons, but sons subjected by their Father to the
lordly power, severity, and discipline of tutors, nJio
bound Jieaiy burthens^ and grievous to be borne^ and
laid thtm on their shoulders ; of whom however their
Father said. All zchatsocver they bid you observe^ that
observe and do j* namely, as long as they commanded
nothing that was inconsistent with the will of thx; Fa-
ther. They were obliged to be subject to the weak and
beggarly elements ot the w^orld, and, like children, to
be engaged all the day in the minutest punctillios of the
Mosaic discipline, w hich were, in a manner, the rattles
or play-things of the church. They w^ere enjoined, like
infants, widiout being left to their own choice, not
knowing how to conduct themselves, or what was tit
for them, Touch not, taste notrf

XIX. Besides, they were not admitted to that fami-
liaritv with their Father, as to penetrate into the myste-
ries of his counsel. The wighti/ God did then hide hiui-
selj\\ except that their tutors, at times, acquainted
them with some things relating to God's purpose of
grace, but that rarely enough, and in many mysterious
expressions, and under enigmatical or parabolical repre-
sentations. And though .many prophets and righteous
men desired to see and hear many things, yet they were
not gratified. §

XX. None of them was allowed to approach the ho-
ly of holies, which was, as it were, the secret place of
their Father : nay, they had not access to the temple
itself, which was the Father's house, but by means of
the altar, sacrifices, and priests ; without which, if they
took upon them to approach to God, instead of a bles-
sing, which they sought after, they incurred their Fa-

^ Matth. >:xiii, 3, \. f Col. ii. 21. \ Is. xlv. IS.

§ Matth. xiii, 17.

' Of Adoption. 185

ther's displeasure. Neither was it lawful for them to
e>mit the constant morning and evening sacrifice.*

XXI. Instead of an inheritance, the land of Canaan
was given them, a pledge, indeed, of the heavenly in-
heritance, but somewhat obscure, and such, as they
were commanded to be, in some measure, subjected
to, and which the godly themselves were sometimes
obliged to be destitute of, when forced into banish-
ment. However, they were to have such a high esteem
for this land, that, when banished from their dear coun-
try, they were, in their prayers, to turn their faces thi-
therward, nor were they to pay their vows to heaven,
without directing their eyes to that country. f In all
th'is, there was a notable subjection to this pledge.

XXII. The case of believers under the New Testa-
ment, is quite different. For after our elder brother,
cloathed with human flesh, visited this lower world,
and freely underwent a state of various servitude for
us, he brought us into true liberty,{ removed the tu-
tors, blotted out the hand-writing of ordinances, which
was contrary to us, declared us, being dead with him-
self, to be free from the elements of the world, so as
they never after should have any dominion over us.§
He would no longer have us subject to these minute ob-
servances, but called us to a reasonable service,!! and
having broken and removed that troublesome yoke,
which was laid on the jaws of the ancients,^ laid his
own'upon us, which is easy and light.**

XXIII. He has introduced us into the Father's se-
cret counsels, aud, sucking the breasts of our mother,
has taught us the things he so much desired the spouse

■^ Exod. xxvi, 28, 42. f Kings viii. 48. Dan. vi. 11. t John
niii. 36. § Col. ii. 16, 20. |1 Rom. xii. 1. ^ Hos. sy. 4.
^■■^ Matth. xi. 30.

Vol. II. Z

186 Of Adoption;

should be taught.* He hath declared to us what he
had seen in the bosom of the Father, nay and even tlie
Father himself ;t and in himself presented the Father
to our view, so that we have no longer any occasion to
say, Shew ns the FatJier.\ He hath brought along
with him those times, of which Jeremiah prophesied. §
He hath abundantly poured out upon us, the unction
from the Holy OnCy zvhich tcacheth alt things. \\ In a
word, he does not now account us as servants : for the
servant knoweth not xvhot his Lord doth ; hut he hath
called us friends : for all things that he hath heard of
his Father, he hath made knozai unto 2is.\

XXIV. He has also obtained for us a free access to
the Father, having consecrated for us a nexv and living
way, w^hich we may tread in full assurance offaith.^^
By his death, the vail of the inmost sanctuary was rent,
and all believers are made a royal priesthood ;f f none
is excluded the holy of holies ; and though the Father
still sits on a throne of majesty, yet it is at the same
time a throne of grace, to which we are invited to ap-
proach with boldness, J J without sacrifice, without priests,,
trusting only in the alone offering of Jesus our High
Priest, zvhereby he hath for ever perfected them that are
sanctified.^ And this is that better hope, by the zvhich
ive draw nigh unto God.\\\\

XXV. Nor hath he burdened us with any subjec-
tion to a typical inheritance ; but hath called us direct-
ly to an inheritance of spiritual and heavenly good things;
and hath appointed unto us a kingdom, as his Father
hath appointed unto him.W There is now no corner of
the earth, which we should desire as more holy and

\ Cant. viii. 2. f John i. 18. % John xiv. 9. § Chap. xxxi.
34.. II 1 John ii; 20, 27. f John xv. 15. ** Heb. x. 20, 22,
It 1 Pet. ii. 9. XX Heb. iv. 6. §§ Heb. x. 14. i||| Heb. vii.
19. ^^ Lukexxii. 29.

Of Adoption. 187

more acceptable to God, than another ; for the earth is .
the LorcFs, and the fulness thefrof* Nor does he dis-
dain an altar in the midst of Egypt. f And thus he hath
made us partakers of a better covenant, which zvas esta-
blished upon better promises. "^.

XXVI. On account of those excellent prerogatives,
believers under the New Testament are eminently and
emphatically called the sons of God.^ Beloved, nozo
are zee the sojis of God, namely, by a much better right
and title than before. To this the Apostle has un-
doubtedly an eye. II But zchen the fulness of the time
zvas come, namely, that' appointed time (till which the
childr^'Q were to be under tutors<[[) God sent forth his
Son, to redeem them that zvere under the laze, setting
them free from the infantile use of ceremonies, and that
zee might receive the adoption, not only that adoption,
whereby we are distinguished from the children of the
devil and of wrath, but also that whereby we excel in-
fants, not much differing from servants : zvherefore thou
art no more a servant, as formerly, but a son. That
this is Paul's meaning, the whole connection of the dis-
course and the scope of the writer evince. For the
whole tends to shew, that believers under the New
Testament are set free from, nor ought they any longer
to be oppressed with, the yoke of the old servitude,
which the false Judaising teachers, with indefatigable
labour, struggled to lay on their necks.

XXVII. Certainlv the condition of the sons of God
is most excellent. If David put such a value on being
called the son-in-law of such a king as Saul,** how
highly should we esteem it, to be called the sons of the
living God ? 1. How unparallelled is tliat myr?//?,/, by
which we derive the origin of our pedigree, not from

* Psal. xxlv. 1. t Is. xix. 19. % I^^'^- ■^'i'- ^- § ^ Jo'^i^ "'• 2.-
II Gal. yi. 4, 5, 6, 7. ^ Ver. 2. ** 1 Sam. xviii. 23.

188 Of Adoption.

?iny earthly prince or monarch, but from the King of
heaven ? 2. What can be more glorious than that di-
vine nature \\\-nc\\ we obtain by a new generation r*
God himself glories in his sons, as his pecujiar proper-
ty : nay, calls them the , first fruits of his i/icrease,'\ who
may be to him^br a praise, and for a name, and for an
hone'r-X Almost as parents who glory, before others»
in those of their children who are remarkable for their
beauty. 3. What even can be more desirable than that
??2^rr/flg"<?-relation to the only begotten Son of God, than
which thought itself can conceive nothing more honor-
able, more advantageous, andj in a word, more glo^
rious } He is Xjcliile and ruddy, the chief est {standard--
bearer) among ten thousand.^ When David, though
not yet come to the crown, sent his men to Abigail, to
procure her in marriage, that prudent widow bozced
herself on her face to the earth, and said, Behold, lei
thine hand-maid be a servant to zvash the feet of the ser-
vants of my lord.\\ And what may our soul say, when-
ever it reflects, that, having broke off the former mar-
riage with Nabal, which was not a state of marriage,
but of adultery, it is joined to the heavenly David in a
marriage-covenant that cannot be broken ? 4. Nothing
can be more excellent than that inheritance, which, in
right of adoption, the sons of God obtain, and which
is bequeathed to them by an irrevocable testament.

XXVIII. It will not be unprofitable to insist a little
on this point, and, having opened the testament of our
Father, to inquire, ri;//«/ and how considerable the goods,
and under what stipulations, he has bequeathed them
to us. By the testament vve mean, the last and immut-
able zvill of God, recorded in the writings of the holi/
scripture, and ratified by the death and blood of Jesus,

* 2 Pet. i. 4. f Jer. ii. 3. % Deut. xxvi. 19. § Cant. v. 10»
li 1 Sam. XXV. 41.

Of ADOPTIo^'■. 139

fvha'eln/ ]i€ liaih declared his chosen and hdiexnng people
to be his heirs of ihe ichole inlieritancc. I say the testa-
ment is (he a'ill o\ Go(\, or ihat counsel of his zcill* by
wj.ich he has appointed the heirs and the inheritance ;
and of which the Lord was speaking, Luke xii. 32.
EUDOKESEN HO PATER,// IS youv Father s good plea-
sure io give you the kingdom; I add, it is the last and
irrevocable zcill of the Father : for as this is required to
a valid testament,f so it is not deficient in this respect •
Wherein God tvilling more abundantli/ to shew unto the
heirs of promise the innnutability of his counsely confiinn^,
ed it by an oath : that by two immutable things, in xchich
if was impossible for God to lie, xce might have a strong
consolation.X By this his will he appointed or settled
both the inheritance, as well of grace as of glory, of
which we shall speak just now ; and the heiis, not in-
dciinitely, whoever believes ; but by name, this and
the other persons, zchose names are zcritten in hecrcen^^
and graven upon ihe palms of God's handsJ^ This hh
will he has expressed in the sacred zcritings of both in-
struments, which, for that reason, are also called a tcs-
tament.^ In fine, that nothing might be wanting, tlie
whole is confirmed and sealed by the blocd and death of
the Lord Jesus.** In order to understand which, we
must observe, that God the Father did, by testament,
give and bequeath that honor to his Son Jesus Christ, to
be the head of the elect in glory, and have a right to
bestow upon them all his goods. ff Jesus again docs,
trom the power made over to him by the Fadicr, dis-
pose by testament of his goods to be communicated to
the elect : /diatithemai, appoint by testament unto
you a kingdom, as my Father hath diet hilt o,appoint-

* Eph. i. n. f Gal. iii. 15. X Hcb. vi. 17, IS. § Lxike
x-20. H Is. xlix. 16. f 2 Cor. lii. I4-. -^ Hcb. ix. 16, I?,
ft Psal. ii. 8,

190 Of Adoption.

ed by testament unto me* So that this making of the
testament is indeed originally from the Father, yet im-
mediately from Christ the Mediator y who died, not to
vacate or annul, by his death, the inheritance ; for he
is alive for evermore ;\ but to seal the promises, and.
acquire for hif people a right to the inheritance. Hence
the blood which he shed, is called tlie blood of the tes-
tament.'^

XXIX. The goods or blessings bequeathed by this
testament, are of all others the most excellent ; as be-
came, 1. The riches and liberal bounty of our heavenly
Father, from whom we may expect so extraordinary
goods or blessings, which neither eye hath seen, or ear
heard, nor hath entered into the heart of man to con-
ceive any like them.§ Concerning which the psalmist
deservedly sings, O Jioid great is thy goodness ichich thou
hast laid up for them that fear thee ; zvhich thou hast
wrought for them that trust in thee, before the sons of
men /j| 2. The glory of our elder brother, whose joint-
heirs we are,^ and who glories in his heritage.** 3.
That dignity, to which God hath raised us, having
adopted us for his sons : for to them he gives great and
precious promises. ■\-\ Did we minutely prosecute these
points, we should write a large volume : at present we
will reduce the whole to three principal heads.

XXX. The, first is the possession of the xcliole ivorld ;
for it was promised to Abraham and his seed, that they
should be heirs of the zvorld, Rom. iv. 13. On which
place let us hear the comm.entary of Ludovicus de Dieu.
-* As sin, by separating us from God, and subjecting
us to his curse, banished and disinherited us, so that
we have no spiritual right or dominion, as became sons

- Luke xxii. 2D. f Rev. i. IS. J Zcch. ix. 11. Matth. xxvl.
28. § 1 Cor. ii. .9. . |J Psal. xxxi. 19. ^ Rom. viii. 17.
** Psal. ^xvi. C. If 2 Pet. i. 4.

Of Adoption. 191

of God, over the meanest creature : so on the other
hand, when God becomes our God, and we his blessed
people, we arc restored, as sons, to the right and do-
minion of all our paternal inheritance : and seeing there
is nothing besides God and the world, we are made
heirs of the world, both the earthly, the heavenly, the
present and the world to come." AVhen God introduc-
ed Adam into the habitable earth, he constituted him
lord of the world, and gave him a right and claim to
use the rest of the creatures for his ovv^n advantajre.*
But Adam, by his sin, lost that right ; so that neither
himself, nor any of his posterity, while in a state of sin,
have any true and spiritual right, which can stand in
the court of heaven, to touch any creature. But Christ
has made a new purchase of it, for himself and his
brethren. f Whence it is said, ■ All things are yours ;J
and among these all things, the zvorld is mentioned,§
and whatever is in it, things present and things to come.
For, adds the Apostle, i/e are Christ' s.\\

XXXI. Now, this possession of the world consists
in these following things. 1 , That every son of God
does possess so much of the good things of this world,
as the wisdom of his heavenly Father has ordained, to
be so sufficient for the support of his animal life, that his
spiritual may suffer no detriment ; and that he truly pos-
sess it ill such a manner, as, in the use and enjoy-
ment thereof, he may taste the love of his Father, be-
stowing that upon him, as an earnest of a far better
good, and of his elder brother, who became poor, that
his people might be rich.<^ This love of God the Father,
and of Christ, when added to the least crumb of bread,
or drop of cold water, makes these preferable, in the
highest degree, to all the most exquisite dainties of the

* Gen. i. 2S. t Psal. viji. 6. % 1 Cor. iii. 21. § Ver. 22.
II Ver. 23. f 2 Cor. viii. 9,

\V'2 Of AdopttoIs^

rich men of this world. A litflc that a righteous via1i
haih, /.' better tlmn the ridies of many wicked * 2.
That all the creatures ought to serve them as steps, by
which to ascend to the Creator. For in all of them they
^iew, as in a bright mirror, his adorable perfections,!
and in that meditation they exult. J Above all, they
iierceive in them the love of God towards them. When
they view the sun, the moon, the stars, they rejoice,
that their Father has lighted up so many tapers for
them, at which they may work what becomes the sons
or God : nor do they less admiire this, than if every one
had his own sun or his own moon shining upon him.^
Xeither do they exceed the bounds of decency, when
they think, that the world remains in its present state
on their account, and that the wicked are indebted to
them for this : for the holy seed is the substance (sup-
port) of the world. II 3. That all the creatures, and the
whole government of God about them, inay work to-
gether-for tlieir good.\ This is so extensive, that both
angels and devils are obliged to this service. As to
angels, are they not ministering spirits^ sent forth to mi-
nister for them who shall be heirs of salvation ?** And
with respect to that infernal spirit, the teacher of arro-
gance ; was he not constrained, by his buftetings, in
spite of himself, and acting from a different view, to
teach Paul humility Pff 4. If this w^orld, which is sub-
jected to vanity because of sin, is not sufficient for
them ; from its ashes, when perished, God is to form
another ; to make a new heaven and a new earthy where-
in dwelletk righteousness. XX There is none of these
things, v/hich may not be included in that general pro-
mise of the inheritance of the world.

•; Psal. xxxvii. 16. f Psal. civ. 24. + Psal. xcii. 4-, 5. § Psal.
viii. 3, 4. II Is. vi. 13. ^ Rom. viii. 2>S. ** Heb. i. 14-. Psal..
xxxiv. 7. and Psal. xci. 11. tt 2 Cor. xji. 7, U 2 P«t. iii. 13.

Of Adoption. 193r

XXXII. The seco7idgood tiling in this testament is
a spiritual kingdom : I appoint unto you a kingdom*
To which even the most despicable of tlie children of
God in other respects, even men-servants and maid-
servants, are called: Hath not God chosen tiie poor of
this zvorldj rich in faith and heirs of the kingdom, zvhich
he hath promised to them tliat love him Pf To this be-
long (1.) The excellency of the sons of God, whereby
they surpass all other men. J (2.) Victory over sin, and
the unruly lusts of the flesh, to which kings themselves
and the most dreaded tyrants are subject and enslaved. §
(3.) The bruising of Satan under their feet.[| (4.) Tri-
umph over a whole conquered world, notwithstanding
whose rage they shall be for ever saved. ^ (5.) Inesti-
mable riches of spiritual gifts,"*^* even in the midst of
poverty.-|"j- (6.) Holy peace of soul and joy in the Holy
Ghost. JJ All these begin here in grace, and shall be
consummated in glory.

XXXIII. The third benefit is God himself §§ Ileir^
of .God. Here is a mutual inheritance. Believers are
God's portion, and God is their portion, for these are
made reciprocal. The portion of Jacob is the Former of
all tilings, and Israel is the rod (tribe) of his inlieri-
tance. WW In this possession of God, his children find,
(1.) Protection against every evil: / will say of the
Lord, He is my refuge and viy for tress. ^^ ^\Tiy ? He
is my God, in whom I will trust. See Psal. xxvii. 1, 2.
Ts." xliii. 2, 3. (2.) Communication of every good.***
For, (1.) All that infinity of perfections, which are in
God himself, will appear glorious and admirable in the

* Luke xxii. 29. f Jam. ii. 5. J Prov. xii. 26. § Rom. vi.
14, 18. II Rom. xvi. 20. f 1 John v. 4-, 5. ** Psal. xlv. 9.
ft Rev. ii. 9. ++ Rom. xiv 17. §§ Rom.viii. 17. ||!| Jcr. X.
16. ^i^ Psal. xci. 2. *^* Psal. xxxvi. 7.

Vol. II. A a ^

194 Of Adoption.

children of God, and be enjoyed by them to complete
their consummate happiness. And what can the soul
desire beyond that infinity ?* (2.) What will not God
give those, to whom he gives himself rf

XXXIV. There are no proper stipulations in this
testament, if considered in its whole extent, togetlier
Tv^ith all its promises ; for it consists of absolute and
mere promises, which depend on no condition, to be
performed in our own strength. Yet divine providence
hath so disposed every particular in it, as to have a cer-
tain ard wise order among themselves, and thej prac-
tice of the former benefits, which are promised, paves
the way for the possession of further blessings. We
have at large treated of this, chap. i. § 10. & seq. of
this book. To which I now add the words of Ames in
his Coi'ojiis ad Collationem IIagicnsef?i, art. v. c. 2.
" The whole of the disposition hath the nature of a tes-
tament, as considered simply, either in the whole, or
its parts ; but if the benefits bequeathed are compared
together, then one bears to the other the relation, as it
were, of a condition."

XXXV. In the same books therefore, in which the
testament is contained, God commanded, that who-
ever would take comfort from the promised inheritance,
should, 1 . Love search into, meditate upon, and keep
in his heart, the writings exhibiting the testament, as
no contemptible ^part of his inheritance,§ nay, esteem
them beyond his necessary food.\\ 2. Highly value, as
it deserves, the promised inheritance. (1.) That he
hunger and thirst after it, and be satisfied with nothing

* Psal. kxiii. 25. f 1 Cor. iii 22, 23.

X Faith, repentance, and the like, arc blessings promised in this
testament, and the practice or exercise of these makes wa}- for the
possession of the eternal kingdom.

§ Deut. xxxii. 4, Jl Job xxiii. 12. Deut. vi. <i.

Of the SriRiT gf Adoption. 195

short of it.* (2.) Reckon all other thnigs, in compa-
rison thereof, as loss and diing.f Most readily part
with every thing of his own, in order to procure this
pearl of inestimable value. J (3.) Glorify God for the
greatness of his love.^ (4.) Diligently keep what he
has received. II 3. So walk, as becometh his condition,
and the expectation of so great an inheritance.^ 4.
Be ready to impart to his brethren, what he has receiv-
ed from his Father, both in temporals and spirituals.**
And endeavour, that others also may be brought to enter
on the same inheritance with himself. •ff For none suffers
any loss for the numbers that partake with him : nay,
he has rather an additional pleasure, his- joy being
greatly heightened from the abundance of love.

* Matth. V. 6. t Phil. iii. 8. + Matth. xiii. -W. § Psal. xxxi.
19. II Rev. ii. 25. & iii. II. ^1 Thess. ii. 12. 1 Joiin iii. 3.
** Rom. xii. 13. 1 Thess. ii. S. -ff Acts xxvi. 20.

. C FI A P. XL

Of the Spirit of Adoption.

H

AVING said so. much of the nature of adoption,
as far as our design required, it remains, that w-e care-
fully inquire, what the Spirit of Adoption is. Now,
this is the Holy Spirit , operating those things in the elect,
xchich are suitable to, and becoming the sons of God., n-ho
loi-c Cod, and are beloved by him.

II. This Spirit differs from the Spirit of bondage in
■this, that the Spirit of bondage represents God as an
austere master, and a tremendous judge, whence it is,
that they who are actuated by this Spirit, in so far as
they act thereby, perform the commands of their Mas-

196 Of the Spirit of Adoption.

ter not without the terror of a trembling heavt. But the
Spirit of adoption discovers God to the believing soul,
as a kind and indulgent Father, and, by giving it assu-
rance of the love of God, and sweetly cherishing the
hope of the future inheritance, makes him, with alac-
rity and generous emotions of a filial affection, wdllingly
obey God, as a beloved father.

III. ISIoreover, seeing all believei's in every period of
time were sons of God, we may with propriety assert,
that the Spirit of adoption was granted to them all, in
their measure and degree. For certainly what Paul
says holds true in all periods. Because ye are sons, God
hatli sent forth tke Spirit of his Sou info your hearts s*
and. If any man have not the Spirit of Christ, he is
none of his. -f As many as are regenerated, are born of
the Spirit.J From the Spirit proceedeth faith,§ by
which they obtained exousian, a right to become
the sons of God, and if they had any degree of love,
righteousness, peace, holiness, and the like, without
which true faith cannot subsist, they could have them
from no other but this Spirit. And as the Spirit which
they had, w^as doubtless such as was suitable to their
state ; and they themselves w^re the adopted sons of
God ; w^hat hinders us from calling it the Spirit of adop-
tion ?

IV'. There is mention oftener tlian once in the Old
Testament of that Spirit, as then bestowed on belieyers.
Such was that gerierous spirit in Caleb, which made
hiPAfollozv God fully. I Such that, concerning whom
Nehemiah said,^ Thiou gavest also thy good Spirit to in-
struct them ; which we are to understand of the elect
among the Israelites, in that perverse generation. Such
was that, which David prayed might be given him. Thy

* Gal. ly. 6. t Rom. viii. 9. + John iii. 5, 6, 8. § Gal. v.
(32. I| Numb, xiv, 2i. ^ Chap. ix. 20.

Of the Spirit of Adoption. 197

Spirit is good, lead me in/o the land of uprightness- *
Reneio a right spirit luithin me ; take not thi) Holy Spirit
from, me ; uphold me with thy free Spirit. \ In short, as
God said to Israel of old, Sarelij thexj are v.iy people,
children that will not lie : so also he put his Hull/ Spii-il
xcilliinthem.^

V. Moreover, the operations of this Spirit may be
considered either absoliiiebj, ox in relation to i\\Q.d\s-
tinct oeconomies of the several periods. What the Spi-
rit of adoption operates indisciiminatelij in the Sons of
God, are principally these things. As God has, ever
since the very first sin of our lirst parents, proposed his
gracious covenant, the summary whereof was, in every
age, handed down by the instruction of the patriarchs j
k belonged to the office of the Spirit of adoption, to stir
up, and lead by the hand, the minds of believers to the
knowledge, meditation, and apprehending of that sav-
ing grace ; to intimate to the soul the things externally
handed down by the tradition of the oracles, which were
vouchsafed to the patiiarchs.and prophets, and thus im-
part some relish of divine love, first more sparingly, af-
terwards more abundantly. By this means, that liorror
is banished, which the thunders of the law, a consci-
ousness of guilt, and the just apprehension of divine
vengeance, had begot in the soul.

VI. While the Spirit does this, he, by one and the
same means, inflames the hearts of the children of God,
with returns of love ; by which it comes to pass, that
they yield obedience to God, not any longer from a fcnr
of punishment, but from a pure love of rectitude, and
a generous affection to their most beloved Father, and
that with willingness and alacrity, as becomes cliildren
so nobly descended ; v/ith a denial of their own will,

* Psal. c^{liii. 10.. t P^a!. li. 10, 11, 12. X Is. Ixiii. ?., II.

198 Of the Spirit of Adoption.

and a dilig-ent care to do nothing unworthy of that glo-
rious condition.

VII. Besides this, the Spirit hkewise presents to their
view the promised inheritance, in the expectation of
ivhich he confirms them, by the word and sacraments,
whose moral efficacy, as it is called, he accompanies
with a supernatural and internally-operative virtue ; and
give-s them the efijoymcnt of it in hope : nay, sometimes
he raises them on high, so that by removing the vail,
and dravving up the curtain, he, in some measure, gives
them a view of those good things, which await them in
the heavenly country ; so that, with gladness and exul-
tation, they rejoice in hope of the glory of God*

VIII. These three things are the natural consequen-
ces of adoption. 1. A persuasion of the greatest love
of the Adopter. 2. An obedience of love, conformable
to the laws of the familv, into which one is received*
and to the customs and will of the new parent. 3. An
expectation of the inheritance. The Spirit therefore,
who produces these things in the elect, is j^istly called
the Spirit of adoption.

IX. All these things were in the ancient believers,
though God, in his wisdom, appointed degrees and li-
mits, as the times required. Their soul exulted in th6
Lord.f They delighted themselves in the faith, hope,
sense, and relish of divine love ^t (besod -Slloah the
familiar converse) the secret of God xvas in, or upon their
tabernacles.^ They also loved God as their Father,||
and, from love, yielded obedience to hlm,^ with readi-
ness and delight in his commandments.** They com-
forted themselves in adversity with the unfailing expec-

* Rom. V. 2. t Psal. iv. 7. t Psal. xxxi. 7. Psal. li. Ik
Psal. xxxvi. 7, 8, 9. Psal. Ixiii. 5. § Job. xxix. 4. || Psal.
xviii. 1. Psal. cxvi. 1. «j[ Psal. cxix. 10. ** Psal. cxix. 9^
11, Ik 16.

Of the Spirit of Adoptic^t. 199

tation of a blessed inheritance :* which, though at a dis-
tance yet God presented to their view, and gave thcni
initial prelibations of.f As all these things tijllow upon
Adoption, and ought to be ascribed to the Spiiit, the
Spirit of adoption is by no means to be reckoned so a
peculiar benefit of the New Testament, as if the Old
Testament believers were destitute of it, Paul himself
expressly asserting, that llie same Spirit of faiff/, by
which we ipeak (which certainly is the Spirit of ado]>
tion) was also in the fathers, J

X.- HowGver, it is not to be denied, that those ope-
rations of this free and noble Spirit were, of old, more
rare and sparing than afterwards, and mixed with much
terror. The legal ceconomy was then in its vigour.
As the covenant of grace was revealed more obscurely,
and in much enigmatical darkness, so likewise it was
not intimated to the conscience with such evidence of
demonstration : a hand-writing, in the mean time, was
also required, to be renewed by the' daily blood of sa-
crifices, as by so many subscriptions ; a thirst after bet-
ter promises was raised, though not yet to be quench-
ed : by these means, those noble operations of the Spi-
rit were so clouded in most, that, in comparison of the
joyful abundance under the New Testament, the Spirit
is said§ not to have been under the Old. This is not
to be understood in such a restricted sense, as to make
us imagine, tliat the extraordinary gifts of the Spirif",
poured out on the day of Pentecost, are here only in-
tended. For something is promised, which is common
to all believers in Christ, and which is said not to have
'been before Christ was s:Iorified. But what is that ?
It is the full and illustrious exhibition of the Spirit,
which Christ deferred till he took solemn possession of

* JPsal.xvii. 15. f Fsal. xxxi. IQ. t 2 Cor. iv. 15.

§ John vii. .';9. '

200 Of the Spirit of Adoption.

his kingdom, and which appeared in those visible gifts,
as in so mimy mirrors, which is also to be extended t&
l]ie gracious fruits of adoption : as Calvin has well ob-
serviid on tliis place.

XI. And indeed we often see in scripture, that the
Holy Spirit is so promised to tlie New Testament, as if
there was "no such thing under the Old.* — All which
things belong to the time of the Messiah's kingdom,
now manifested in the world. To this also we are to
refer, what John the Baptist said of Christ,f that he
Xi-ould bapiizc the children of Abrahams//// ilie Hobj
GJiost andxvith Jive. For, seeing the Baptist speaks
this not to the apostles, but to the Jews that flocked to
hear him ; that iniraculous effusion of the gifts of the
Holy Spirit on the apostles, which our Lord himself
calls a haptism^X seems not to be denoted only, but
also that sanctifying grace of tho Spirit, which had and
exerted a fiery efficacy on the hearts of believers, by
penetrating, illuminating, setting on fire, purgingJie-
tcrogeneous mixtures from pure qualities, and by ele-
vating and transforming the object kindled by its fire
into its own nature. And with this passage it seems
we should by all means compare what is said. Is. iv. 4.
When the Lord shall Jiave'icashed axoaij the filth of the
daughters of Zioii, and shall have purged the blood of
Jerusalem' from the midst thereof by the spirit of judg-
meut and by the spirit of burning. IVIoreover, that ex-
traordinary work, which was wrought in the apostles,
contained the first-fruits and earnest of the fulfilment
of the general promises concerning the Spirit ; as ap-
pears from the application of the prophecy of Joel, and
Peter's explication of it.§ Chiysostom therefore ob-

* Is. xxxv. 6, 7. and xliv. 3. F^c-k. xxxiv. 26, 27. Joel ii. 28.
Zccli. xiv. 8. compared with Ezck. xlvii. L ■\ Matth. iii, 11.

+ Acts i. 5. § Acts ii. 2S, 39;

Of the Spirit of Adoption, 201

serves well,* that John, by this expression, signified
the abundance, the vchemencCy and the utter iTTQStihUity
of ^race.

XII. As these things were promised, so they were
also fulfilled under the New Testament. For the Spi-
rit of God then produced a clearer manifestation of the
covenant of grace, a higher sense of divine love, a more
delightful freedom of the kingdom of God, a more con-
fident boldness, more abundant consolations, a stronger
assurance, a more spiritual holiness ; and who can pre-
tend to recite all ? which will appear, by making a just
comparison of heroes with heroes, and of more ordi-
nary believers with others of the same kind, accord-
ing to the prophecy of Zechariah, chap. xii. 8. See
Tit. iii. 5, 6.

XIII. Meanwhile, we are to observe, that, in the
beginning of the New Testament, God distributed
much more plentifully to believers, than frequently af-
terwards. Certainly, nothing can be spoken with greater
pomp of language, than what Paul often declared con-
cerning himself, and other believers in his day. For,
as to consolation and tranquility of soul, what can be
more excellent, than what he promises the PhilipiaiiSt
even peace which passeth all understanding, Phil. iv. 7.
Agreeable to this is what Peter writes, that they who
love Christ and believe in him, rejoice zvith Jot/ unspeak-
able a?id glorious (full of glory. ■\) And what John also
says, that perfect love, such as is produced by the gos-
pel, castcth out all fear. X And really in a peace so pro-
found and so serene, and in a joy almost so incredible,
there plainly appears to be n6 room for any uuruly pas-
sion, fear, or trembling.

* Homil. 11. t 1 Pet. i. 8. 1 1 John iv. 18.

Vol. II. B b

C0:2 Of the Spirit of Adoptio:;?-.

XIV. As to what concerns Jwli/iess, the apostle gives
such excellent encomiums of it, as may be judged very
far to transcend the measure of our days : when he (Je-
clares, that he was so crucified with Christ, that he did
no longer live, but Christ lived in him ; as if his spirit
and life, like that of an inferior order, were swallowed
up in the more illustrious Spirit and life of Christ, as
the sun in the heavens extinguishes the light of all the
stars J and all that life which he lived, flowed from no
other principle, but the faith and love of the Son of
God.* Add, that he openly declares his contempt of
all those things which other men so highly value, that
he prizes Christ alone, and, forgetting the tilings which
are behind, presses forwards by large strides, and a most
speedy course, to perfection. t Who of us will deny,
that he scarcely aspires after these high attainments }

XV, The apostle every where openly professed an
incredible hope and assurance of the future inheritance :
and he undoubtedly describes his assurance, towards
the close of the eighth chapter to the Romans, in such
magnificent language, that nothing more emphatically
strong can be conceived. Let that courageous gloria-
tion in the Lord be attentively read, which sets forth,
in an extraordinary pomp of words, the immense abun-
dance of the Spirit inhabiting his noble breast, and the
sparkling fiam.es of the love of God kindled in his heart..
He also clearly displays his hope,J whereby he was so
far from fearing death, at the mention of which most
people shudder, that, on the contrary, he embraced it
with open arms, and longed to be dissolved, that he
might have the 'more full Enjoyment of Christ.

XVI. Indeed, if any one shall compare these magni-
ficent expressions, with what is observed among believ-

:^- Gal. ii. 20. f Phil. iiJ. 7, 8, 14-. + Cor. v. 1, 2. ZTim. Iv.
8. PhU. i. 2g,

Of the Spirit of Adoption. 203

ers at this day, ho will be obliged to own, that they
come far short of that eminence and excellence ; they
are so mean, poor, and fading, in comparison of these
imparallclled expressions, which, with astonishment,
we admire in the apostle. But doubtless the Spirit
bloweth when, how, and where he listeth : it does not
become us to set bounds to him. In the beginning of
the gospel God shewed, what he can do, and what
again he will do, when he shall restore life, as it were;
from the dead.* Exech', exech', o phil' pelie,
** Arise, arise, thou friendly sun !"

XVII. To this Spirit the apostle principally ascribes
(wo effects ;f the former of which is, the making us cry,
Abboy Father ; the latter, that together zcith our spirit,
he himself bearetk zciiness, that we air the children of
God : which two things, as they contain the most noble
consolation, it will not be improper to explain, with all
the accuracy we are able.

XVTII. The Holy Spirit is never idle, where he is ;
there the heart rag hash liebi dabar, brings forth
a good speech.^ The Spirit is that mystical new wine,
w^hich viakes the virgins cheerful (eloquent§) and caus-
eih the lips of those that are asleep to speak. \\ They who
have the Spirit of faith, as they believe, so they speak. ^

XIX. Nor do they only sp"tak, muttcringly like the
ventriloquists, who speak from the belly, or like those
who scarce dare speak out what they have conceived
in their mind, fear having restrained their faultering
tongue ; but they confidently cry out with a loud voice.
Nor is it in vain, that the apostle both here and Gal. iv.
6. uses the term crying. It denotes that boldness, free-
dom, and courage, with which we are commanded to
approach the throne of grace.**

* Rom. xi. 15. t Rom. viii. 15, 16. + Psal. xlv. 1. § Zech.
ix. 17, il Cant. vii. y. <[ 2 Cor. iv. 13. ^** Heb. iv. 16.

204 Of the Spirit of Adoptiojj,

XX. But what does he principally teach us to crv ?
Abba, Father. Servants or hand-maids of old were not
suffered to call their masters by the name of father, as
the very learned Selden, de successionibus, c. 4. has
shewn from the law of the Hebrews. But the servants
and hand-maids of God, both under the Old and New
Testament, are allowed this privilege ; as was shewn
above from Is. Ixiii. 26. Job. xxxiv. 36. To which I
now add Is. Ixiv. 8. and Jer. iii. 4. When Christ com-
manded his disciples to pray. Our Father zt'hich art in
heaven, he used an expression well known to, and very
common among the Jews. Thus Maimondes in Te-
philloth, ABiNu, SH^BSHAMAIM, " Our Father which
art in heaven, so deal with us, as thou hast promised by
the prophets."

XXI. Nor does that doubling of words, Abba, Fa-
ther, which occurs both here and in the epistle to the
Galatians, want its emphasis. As the former is of He-
brew, and the latter of a Greek original, did not the
apostle, by this, intend to teach us, that, under the in-
fluence of the Spirit, God is now to be called Father,
by believers of whatever nation, or in whatever lan-
guage ? For the reason of this repetition seems here to
be different from that in Mark, chap. xiv. 36. where
we have a summary of Christ's prayers, and the latter
may be imagined to be added by Mark, as an explana-
tion of the former. For Christ spoke not in Greek, as
Paul wrote in that lan:^ua2:e. The observation of the
celebrated Lightfoot, on Mark xiv. 36. is worth men-
tioning \ that though Abbi, may indeed denote, not on-
ly a natural, but also a civil father, as an elder, a lord,
or master, a teacher, a magistrate : yet Abba, only a
natural, or adopting father. For the proof of this he-
gives us a great number of examples. Thus therefore

Of the Spirit cf Adoption. !?05

Christ calls God, Abba, in the strongest sense ; and be-
lievers also according to their condition.

XXII., Unless we would rather say, that this repe-
tition of the word is an evidence that the appellation
was pleasant and familiar. For Appa, which differs
not much from Abba, was not in that sense unknown
even to the Greeks. llius Cahimachus, in his hymn
to Diana, brings her in as a little girl playing in the bo-
som and arms of her father Jupiter, and calling him in
a familiar and enticing manner Appa. Hence al^o
Abare, vjhich. in Ausonius stands for adel phiz ein,
and signifies to address one in a kind 7nanner, as one
brother docs another. See what Ludov. Capellus has
learnedly collected to this purpose in hk fSpicilcgium on
Markxiv. 36. • .

XXIII. Nor does this appellation consist in bare
words, as if we flattered God only with our lips. But
supposing the truth of adoption, it shews, that there is
faith, and the fall assurance of it in the heart. And by
making a profession of it, we honor God, celebrating
the glory of his grace, whereby he hath raised us, the
mostunw^orthy of mortals, to such a high pitch o[ honor.
We also profess, that we pray in faith, and expect from
him, what children ought to expect from a most indul-
gent father. And, at the same time, by calling him
Father, we bind ourselves to an obedience, a reverence
and a love becoming such a Father. And therefore,
when the apostle says, that we by the Sprit cry Abba,
Father, he thereby teacheth us, that this Spirit is the
author of faith, boldness, confession, piety, and sincere
obedience.

XXIV. But let us now consider the other effect of
the Spirit, which, according to the apostle, consists in
this, that he beareth witness ivith our spirit, iiiai xvenre
the childnTi of God. Here w-c lia>e two witnesses.

206 Of the Spirit of Adoptiojt.

agreeing in one testimony. The one is of a lower rank,
our spirit ; the other of the highest, the Sinrit of odop-
Hon, who is the Spirit of the Son of God.* Both may
be well qualified for this, but each in his own measure,
degree, and order.

XXV. By our spirit is understood, the mind and
conscience of every believer, whereby he m^ay be con-
scious of what passes in his own heart. In this sense
the apostle said, What man knoiveth the tJdngs of a many
save the spirit of man, which is in him ?\ It is othevr
wise called the Jieart of many condemning or acquitting
him^X or sun e ides is summarturousa, conscience
joining to bear zvitnesSy and thougiifs the mean while ac-^
ciising or else excusing one another.^

XXVI. The testimony of this our spirit consists in
an exact representation of our state by certain marks,
and a full assurance of faith, wdiich is followed by a
Aiost quiet tranquillity of souly and a joy unspeakable.
For as the Spirit, v/hich beareth witness, and the man,
to whom he docs so, are in effect all one, no other tes-
timony needs here be thought of, than the composure
of the soul, wdiich, by infallible marks, is conscious of
its own happiness. Accordingly our apostle, when he
•would tell us, that he was fully persuaded, that he
SDoke in sincerity, affirms, that his conscience bears him
zcitness ;j| whose witness can be no other than a repre-
sentation of the truth plainly perceived by it.

XXVII. It is, indeed, very requisite, that this testi-
mony, which is given of an affair of the greatest mo-
ment, be solid and well grounded. \Ve are therefore,
above all, to attend to two things. Firsts it is neccs-
sarv, that our spirit be very exactly instructed from the
M ord of God, about the marks by which a child of God

* Gak iv. 6. t 1 Cor. ii. 11. % 1 John iii. £0,21. § Rom.
ii. 15. 11 Rojn. ix. 1.

Of the Spirit of Adoption. 207

ftiay be known and distinguished. The word of God
alone is the silver, seren times purified and relincd. }3y
this rule we are both to think and speak of the things
that relate to salvation. All the dictates of our spirit
are to be tried by it ; neither must wc admit any thing,
as worthy of credit in the matters of salvation, which
does not, in the cxactest manner, agree therewith.
Then, a most careful self-examination should be added,
whether we have those maiks, which God has given of
his children in the scripture.

XX^^III. The marks of the children of God arc of
two kinds. First, certain good habits or dispositions of
soul, and a consistent tenour of a pious life : then, pe-
culiar acts of God towards his beloved people, which
he vouchsafes only to those whom he loves with father-
Iv affection.

XXIX. The marks of the former kind are such as
these. 1. The impression and expression of the divine
image, and a holy conformity to our Father and elder
Brother. For what is m.ore natural than for a son to
resemble his father, and one brother be hke 'another?
As therefore the natural Son of God is the brigJifneas of
the Falha^'s glori/,* it is fit also, that we, in our order
and measure, be so too. As corrupt Adaiia l?cgat a son
in his own likeness^, after his image,'\ so likewise when
God betrets children, he forms them in his own like-
ness, in righteousness and true hoiiness.t And indeed
this likeness of God is gradually perfected by familiar
intercourse with him j till, having obtained that adop-
tion, of which the apostle speaks, Rom. viii. 23. we
arc become perfectly like him.§

XXX. 2. A new life, that is worthy of God, and the
effect of the Spirit of adoption, who is the Spirit of life. \\

* Heb. i. 3. f Gen. v. 3. ; Epb. iv. 24-. § 1 John :ii. 2.
11 Rom. viii. 2.

!208 Of the Spirit of Adoption.

As Is the spirit of the creature, so is their life.
The natural man hath not a more noble spirit, nor a
more cxcellcnl: principle of life, than his soul -, conse-
quently he only lives an animal life. But as the chil-
dren or Goci are endowed with X^{\:\tfrce Spiril,'^ who Is
the Spirit of Christ ;f so in their measure they live, as
Christ iormerly lived, imitating his example and pattern
to, the utmost of their power ; that what Christ declar-
ed in the highest degree of himself, may in some mea-
sure be applied to tliem ; J^Iie Son can do nothing of
lu'msclfy hut ichat he secth the Father do : for what things
soever he doth, these also doth the Son likexoise.% Paul's
exhortation .is excelleni,§ Be ye folloxvers of God, as
dear children.

XXXI. ". A true and sincere love to God. Even
nature teachcth this. For what genuine son does not
love his father .? This law is not only written, but born
with U5:. And this lo\e arises, partly from, the conside-
ration of the m^ost amiable perfections of God, which
his children are admitted to contemplate in a familiar
way, seeing the King in his beaut i/ ;\\ partly from the
rays or the di\ inc love reflected upon them, w^hereby
they cannot but be inHamed.*^ As often as they atten-
tively reflect on this love, they look upon the whole ca-
pacity of their soul as insufficient to make due returns
of love.

XXXII. 4. A filial reverence and obedience,''^*
flowing from the love of which we just now spoke,
'i his love forbids them to do any thing, that may dis-
j)iease God ; and if it cees his honor impaired by any
niher, does not suiTer ihe mind to be at ease.f f On
die contrary, it makes the person cheerful and ready

* Tsal. li. 12. t Gal. Iv. G. % John v. 19. § Eph. v. 1.
;i Is. Kxxiii. 17. P^:il. Ixiii. 2. «[[ 1 John iv. 19. ** MaJ. i. ^3.
1 Tct.i. 17. It" ^^al. xlii. 3, 10.

Of the Spirit qf Adoption. 209

for all the duties of religion •* does not suffer him to
be at rest, if haply by any ill-advised conduct he should
provoke God, and be deprived of the sight of his blessed
and gracious face, as formerly. In fine, it constrains
him to fall down in profound reverence at the feet of
his Father, and, with sorrow and tears, plead for the
pardon of his offences, and promise a more exact ob-
servance for the future. f

XXXIII. 5. Unfeigned brotherly love, which he
entertains for all those in whom he observes the image
of God, and a participation of the same grace with him-
self. As that natural affection of Joseph for his brother
Benjamin discovered itself by the most evident tokens jj
so likewise, while other marks are often indisqernable,
this brotherly love gives to the doubting soul an evi-
dence of its state. § For the love of the brethren cannot
be separated from the love of God. Whoever loves the
original, will also love the copy. Whoever loves God,
will also love him who belongs to God, and in whom
he observes the virtues of God, and whom he believes
to be loved by God.|| Our spirit ought to be well as-
sured of these things, before it can testify any thing
about this our blessed state ; and it ought likewise to
know, that all these things are to be found with the
sons of God, and with them only, as the effects of the
regenerating Spirit.

XXXIV. But besides, there are some special acts of
divine love, which God vouchsafes only to his own
children. T/ie Lord, indeed, is good to all j and his
tender mercies are over all his ivorks.^ But he resc-rves
a certain peculiar and unparallelled goodness tor his

* 1 Johnxiv. 21, f Luke vii. 38. % Gen- xlv. 14., 15,

§ 1 John iii. 14. \\ 1 John iv. 20. 5[ Psal. cxlv. 9.

Vol. II. C c

210 Of the Spirit of Adoption.

elect ; of which the psahnlst says,* Truly God is good
to Israel, even la suek as are of a clean heart. Hence
it is, tha-t, while they are sometimes ravished on high
by his Spirit, he surrounds them with the beams of his
supercclestial light, gives them a view of his face shin-
ing with the brightest love, kisses them with the kisses
of his mouth, admits .them to the rpost endearing mu-
tual intercourse of mystical love with himself, and,
plentifully shedding abroad his love, in their hearts, he
gives them to drink of rivers of honey and butter, and
that often in the greatest drought of the parched soul,
when expecting no such thing ; and many more myste-
ries in this secret intercourse with our heavenly Father,
which believers sometimes see, taste, and feel, but
Avhich no pen of the learned can represent, as they de-
serve. And it is not fit, that the spirit of man should
be unacquainted with these things, since it is admitted
as a witness of his state : for though this is not the lot
of all the children of God, nor the case at all times, nor
indeed frequently ; yet they whose lot it has at any time
been, are certainly children of God.

XXXV. After our spirit is well instructed about all
these things, it is further necessary it make a strict
scrutiny concerning itself, and, as under the eye of an
omniscient God, diligently search every particular with-

- out dissimulation or disguise : to see whether those
things, which wc said were tlie marks or characteristics
of the children of God, are to be found in us : as also

V whether, at any time, w^e have experienced, in prayer,
or other exercises of devotion, the peculiar favor of the
most gracious God, exciting, inflaming, comforting,
and carrying heavenwards our otherwise dull and drow-
sy hearts. ^^Vhich Avhen our spirit discovers by evident
indications, it then confidently testifies, that we are
■'■ Psal. iKxiii. 1,

Of the Si'iRiT OF Adoption. 2IX

the children of God, represents tliat truth to our minds,
and causes us to be conscipus of it, and enables us to
say. This I Inwiv, that God is for me.*

XXXVI. These things indeed tend greatly to the
consolation of God's children. Cut when, both by scrip-
ture and experience, they know, that our heart is de-
ceitful, and that they are assured by the wisest of kings,
that //e that trusieth in Ids ozon heart is afool;\ and as
they would wish not to be deceived in any thing lcs3
than in this, w^hich of all others is of the greatest mo-
ment ; then'at length they entirely acquiesce, when to
the testimo7?y of their otcn spirit is superadded that of
the Spirit of God. This is what David wrestled for by
earnest prayer with God,J Saij unto my soul, Thou art
my salvation.

XXXVII. That testimony is given principally in this
manner. First, the Spirit of God makes those holy
habits, which, w^e said, were the distinguishing marks
of the children of God, and which at times are often
involved in much darkness, and covered with much
rubbish and filth, to shine with clearness in tlieir soul,
and, as it were, readily present themselves to the con-
templation of the mind, when examining itself. And
then it excites our spirit, otherwise languid, to the di-
hgent observation of the things in our mind, both trans-
acted in and by it, enlightens the eyes of the under-
standing wath supernatural light, to prevent our being
deceived by what is specious rather than solid, or our
overlooking those things, on the observation of which
our consolation depends. There is, moreover, a cer-
tain internal instinct, which no human language can
explain, immediately assuring God's beloved people of
their adoption, no less than if, being carried up to the
third heavens, they had heard it audibly from God's own

:* Psal. Ivi. 9. t Prov. xxviii. 26. :|: Psal. xxxv. 3.

213 Of the Spirit of Adopti

ON.

mouth : as the apostles formetly heard in the holy mount
a voice from the excellent glory.* Lastly, seeing no testi-
mony is stronger than that which is proved by facts, the
Spirit of God does not leave himself ivitJiout ivitness m
that respect ; exciting generous motions and the sweetest
raptures in believers, and delighting them with conso-
lations so ravishing and ecstatical, and even exceeding
all conception, that they cannot consider them in any
other light, but as so many testimonies of their adoption,

XXXVIII. Nor is there any reason to apprehend,
that the children of God will, in this case, suffer them-
selves to be imposed upon, or admit for a testimony of
the Holy Spirit, what is a lie and mere illusion of the
deceiving spirit. For in this voice of the Spirit of God,
there is so much clearness, so much majesty, and so
much efficacy, whereby it penetrates, with an irresisti-
ble power, into the bottom and inmost recesses of the
heart, that they who have been accustomed to that
voice, can easily distinguish it from all others. Tlie
vjorld, certainly, cannot receive this Spirit, sceth him
Tioty neifher knoweth him ,-f but Christ's sheep knoiv the
voice of their Shepherd. \ And when it sounds, not so
much in their ears as in their hearts, they joyfully ex-
claim. This is the voice of my Beloved, behold ! he Com-
eth.^ As formerly, in extraordinary appearances, God
gave such clear indications of his majesty to the holy
prophets, as to leave no room for doubt ; so, in like
manner, the Spirit the Comforter irradiates the minds
of the elect with such clear beams of light, that they
can easily distinguish him from the spirit of darkness.
But these things cannot be learned but by experience,
as the proper sound of any voice cannot be distinguish-
ed but by the hearing of it.

XXXIX. But the Spirit of God docs not usually
comfort the elect with such glad tidings, unless their

* 2 Fet. i. 17. t John xiv. 17. % J^h'^ ^- *• § ^^'^^- ^^' ^-

Of the Spirit of Adoption. 215

hearts are first broken by a long continued acknowledg-
ment of their sins, and a deep sense of their misery.*
Generally a boisterous wind goes before, rending the
mountains, and breaking in pieces the rocks before the
Lord, and an earthquake, and a fire before the stiJl
small voice is heard. | This balm is poured only into
the broken heart. J

XL. And the souls of the elect are never refreshed
with the most sweet consolation of the Spirit, but they
are at the same time inflamed with the love of God, and
excited to the vigorous exercise of strict religion. Ihe
same Spirit who is the Comforter, is also by the same
act the Sanctificr.§ Kor can it be otherwise. When
the soul is assured by the Spirit himself of the infinite
love of God towards it, it bursts out into a fiame of
mutual love, and breaking out into the warmest thanks-
giving, says, " Lord, hast thou honored me in a man-
ner so extraordinary and s© undeserved, that thou takcst
me for thy son ! dost thou thyself declare this so fami-
liarly .unto me, by shedding abroad thy love in my
heart by the Holy Spirit, which thou hast given me ! .
and shall I not in return love, worship, honor, and
obey thee to the utmost of mv power ? O ! tliat 1 was
emptied of every thing else, that I might be filled only
with thy love !" And this is an undoubted token ot
the Holy Spirit, w^hen the man who rejoices in Soul, is
at the same time rendered more ardent in love to God,
and more cheerful in his worship. The spirit of the
flesh and of hell, with its deceitful allurements, intends
every thing else besides this.

XLL W^e have indeed delivered these things, in a
stammering manner, on this mysterious subject, v^-hich
is the marrow of internal Christianity ; which th;it the

* Is. Ixi. ], 3, & Ivii. 15, 18. f 1 Kings xix, 12. + Fsal. U.
8. § Psal. li. 12, 1.'3.

2i4 Of Sanctification.

Holy Spirit himself may inwardly teach those who are
consecrated to God, and exhibit to their eyes, ears,
and taste, we ardently pray. So be it. Lord Jesus !

Amen.

C H A P. XII.

Of Sanctificaiion.

T

HE apostle Peter* has, in very high terms, de-
clared, that the chosen, the regenerate, and the adopt-
ed Sons of God, are a liolij nation. And this holiness
being really the most excellent ornament of the house
of God,f is a subject which ought not to be passed
over in silence, especially as it does not occupy the last
place in the promises of the covenant of grace, that God
will he the Sanctifier of his people Israel.

II. In order that we may happily explain the nature
of this sanctiiication, we must consider, not so much
the etymology and import of the Latin word, as of the
Hebrew kad^esh, and Greek hagiotetos, hagi-
osuNEs, hagiasmou, and hosiotetos, with words
of the like original, which are most frequently made use
of by the sacred penmen. And it will be profitable to
inquire more distinctly first, what is meant by holiness,
and then, what by sanctification.

III. That is styled holy in scripture, ,first, which is
separated from a promiscuous and civil, but above all
from a profane use. For in that sense even the elect
are called holij, as being separated from the profane na-
tions of the world : And ye shall he holy unto me^ be-
cause I have severed yon from other people^ that ye should

* 1 Pet. ii. 9. t r^*'^- ^^"^' ^'

Of Sa:nctification. 213

be mine* Whenfore come out from among ihcm^ ami
he ijc separate, saith the Lord, and touch not the unclean
thing, and I will receive you.-\ It is no less true of the
mystical, than of the literal Israel, that they are a pe-
culiar people, xvhose lazes are diverse from all people. %

IV. Balaam has beautifully prophesied of them. Lo !
the people shall dwell alone, and shall not be reckoned
among the nations.^ Israel is called /Ac /)<?(?/;/<?, 1. On
account of their prodigious numbers: Jl'ho can count
the dust Qf Jacob, and the munber of the fourth part of
Israel ?\\ 2. On account of those sacred ties, by which
ihis vast congregation was united together. Tiiey were
not a promiscuous assembly, but a multitude, under a
proper polity,^ or form of government, united together
by covenant, governed by salutary laws, with riglits
and an inheritance, and ha\ ing God himself for their
Head. Thus Peter,^ hoi pote ou laos, nun de
LAOS THEou, zvliich iu time past were not a people, but
are now the people of God. This is the meanin'r of
NGAM, LAOS, the pcoplc, when uscd in its cmphatical
sense, and distinguished from gojim. Gentiles. And
LO EMUN, iwt a people,^* denotes a multimde desti-
tute of such privileges. Balaam testifies of the former,
that they dwell alone, or are apart, not reckoned amonc>-
the nations. They are separated from the whole world ;
very much distinguished from others, by customs and
institutions. Tacitus, in his history, book 5. says,
" Moses, the better to attach the people afterwards to
himself, appointed them new rites, contrary to those of
tlie rest of the world. There all things «re accounted
profane, which we look upon as sacred : and those
things are allowed by them, which we hold to be inces-
tuous."

* Lev. XX. 26. f 2 Cor. vi. 17. % Esth. iii. 9. § Numb.
Xxiii. 9. I| Vsi. 10. ^ 1 Pet. ii. 10. ** Deus. xxxii. 21.

CI6 Of Sanctification-.

V. Tliis separation of the Jewish people, in as far as
it was the effect of ceremonial institutions constituted a
ceremonial holiness ; but if we consider it as the effect
of the excellency of those laws, which prescribed moral
duties, in that respect they much surpassed other na-
tions ; yet that constituted a holiness common to the
podly in all ages. Hence the church of the New Tes-
tament is called tlic flock of the Lord's heritage^ zchkh
■diceli soUtari/* And Christ says of his people, they
arc in the xcorld, but not of the woj-ld ; for lie has chose?i
ihem out of the xcorld.-\ Delivering them from this pre-
sent evil zcorld, according to the zvill of God, and our
Father. X To this purpose is the- admonition of Paul. §
T\[e suschrematizesthe to aioni touto, Ba
7wt coiforviM to this zcorld.

\T. And this is that singularity of piety, so recom-
mended by some : w^hich does not consist in external
i^iceties ot an over-strained will-worship, and an auste-
rity of discipline, as was generally the practice of the
Pharasees among the Jews, and of the Ascetics former-
ly among the ancient Christians : concerning whom
Casaubon may be seen in his Eiercit. ad Baron, eierc.
1 . No. 9. A manner of life significantly called by Epi-
phanius, etheloakroteta dikaiosunes, the ut-
most pitch of se if -righteous ness ; but in shunning the vi-
ces of the age, such as pride, drunkenness, luxury, and
vanities of every kind. For tJie time jmst of our life may
suffice us to have zvrought the zvill of the Gentiles, zvhen
zee ucQlhed in lasciviousncsSy lusts, excess of zvine, revel-
lings, hanqxif tings, and aboininable idolatries. \\ Be not
ye therefore partakers zvith them :«[[ and, Ajid liave no
fellox^ship zvith the unfruitful zvorks of darkness. ^^ Ter-
tivllian, in his Apologeticon, advises us, that, "in what

* Micah vii. 14. f John xv. 19. + Gal. i. 4. § Rom. xii. 2.
|i 1 I'tt. iv. Z. ^ Eph. V. 7. ** Vex. 11.

Of Sanctification. 217

we say, see, and hear, we correspond in nothing with
tlie madness of the Circus, the lewdness of the theatre,
•the shocking cruelty of the amphitheatre, and the vani-
ty of the Xystus ; nor with shews and representations."
2, In opinions and sentiments, set a distance from those
of the vul2:ar : this is what Paul hints in what follows :
But be ye transformed bi/ the reneiving of your miiuly
that ye may prove zcliat is the unil of God. By the vul-
gar 1 mean, not only the lowest class of people ; of
whom Tacitus says, they have neither judgment nor
truth : but even such as seem to themselves and others
extremely wise in this world ; from whom God gene-
rally conceals those mysteries of his which he reveals to
babes.* 3. In will and affections : Not fasliioning
yourselves according to the former lusts in your igno-
rance.f 4. In the exercise of such a o-enerous and no-
ble virtue, as is infinitely beyond the reach and power
ot other people : That ye may be blameless and harmless,
the sons of God, without rebuke, in the midst of a crook-
ed and perverse nation, among zvhom ye shine as lights
in the world.1^

VIL Secondly, The word holy denotes whatever is
dedicated to, and set apart for God and his service.
Thus the altar, and what .belonged to it, are called
most holy ;§ also, Aaron witli his sons.jt So in like man-
ner the truly-godly are a peculiar treasure to God above
all people.^ In the Hebrew it runs ; vihith^m li
SEGULLAH. To Scgullah the -last of tliese, the Latia
word ^/^7//«/« has an affinity : so that segullah de-
notes a thing, which a person declares to be his own
property, by impressing it with his seal ; nay indeed it
denotes such a thing, on account of which persons ajid

* Mattb. xi. 25, t 1 Pet. i. U. + Phil. ii. \5. § Esod.
XXX. 29. !| I Clyon. xxiii. 13. <|y Exod. xix. 5.

Vol. II. D d

t?18 Of Sanctification.

kings themselves are accounted rich, and by which
they display their grandeur: I i^athered me also silver
and gold y usegfllath melachim, and the segvl-
LAH, peculiar treasures of kings * Thus God has cho-
sen Israel lisegullatho, for his Segullah, or pecu-
liar treasure.-\ Concerning this word, see Waserus de
numrnis, lib. i.e. 1. The Septuagint express it by
rERiousiASMON HEAUTO. Dcut vii. 6. they are
called LENGAM SEGULLAH, tt speeittl people ; which
Paul, in imitation of theLXX. calls laos periousi-
Gs, a peculiar people. \ And Jerome affirms, he could
not learn the meaning of that Greek word from any
one, that was conversant in profane literature ; but ga-
thered it from the above place in Deuteronomy, and
the like. Yet I think Grotius has not improperly ob-
served, that PERiousios is derived from perieinai,
which signifies to excel ; and hence periousios de-
notes the same as exairetos excellent ; and peri-
ousiA, superabundance: in which sense Clemens
Alexandrinus uses it in Admon. ad Gentes, p. 5. mis-
THON hemin tes matheseos, ek periousias,
BASiLEiAN ouRANON, EP ANGE L L ET Ai : "Promi-
ses to us, superabundantly, or over and above, the
kingdom of heaven, as the reward of our doctrine.'*
And again, p. 69. phere humin, ek periousias,

TEN PERI TOU LOGOU P AR ATHESOM AI PEITHO ;

" Come, I shall abundantly bring you a convincing
/proof concerning the word." In the same manner as
Dcmosjthenes says, houtos ek periousias mou
KATEGOREi, " He Superabundantly accuses me."
Polybius, book 4. c. 38. opposes periousia to the
KAi anankaiai TOU Biou CHREiAi, " The ncccs-
saries of life." The godly therefore are God's excel-
lent possession, which he claims and preserves, and in
* Eccl. ii. 8. t Tsal. cxxxv. 4. % Tit. ii. 1 4-,

Of Sanctification. 219

■which he boasts, as his crozvn of i^lori/ and royal dia-'
dem^ which he esteems as his riches, and suffers not
to become the property of another : and in this sense
also may holiness be ascribed to them : ethno^ ha-
GioN, LAOS Eis PERiPoiEsiN, a liohi iiadou, a p<>
cuUar people, are jained together. f

VIII. God also truly seals his servants, as his proper-
ty, which he would keep from being lost ; and in this
sense he likewise accouiUs them sacred, that is inviola-
ble. John saw an angel, distinct from the four minis-
tering angelsy and giving orders unto them, who as-
cended from the east jj now Christ himself is ana-
TOLE EX Hupsous, the day-spring from on fiigh,^ and
the gospel was published chiefly from Jerusalem to tlie
West, nan^ely, to the isles of Ihe sea, that is, Europe.
This angel had ihe seal of Ihe ■living God, viz. the Spirit
of God, who is also the Spirit of the S'on,\\ and by
whom the elect are sealed,^ because he imprints upon
them the character of holiness declared in the gospel,
Mdiereby they are known to be the property oi God.
This angel gave his orders to the others, not to hurt any
one, till, says he, zee have sealed the servants of our God
in their foreheads. From which words we are not to
imagine, that God has any fellows-labourers in this seal-
ing-work ; but Christ says this concerning himself and
his Spirit ; who may well call God the Father their
God, as both are sent from him. T/ie Lord God halk
sent mc and ius Spirit ;** as thus the Hebrew may very
properly be rendered. Moreover, this seal was in ihe
foreheads of God's servants ; because, as the forclicad
is the most qpnspicuous part of man, so the truth oi' the
gospel, and the efficacy of true piety, which is impres-
sed upon their hearts by the Holy Spirit, discover them-

* Is. Ixii. 3. t 1 Pet. ii. 9. + Rev. vii. 2, 3. § Luke i. 7B-
(! Gal. iv. e. f Eph. i. 13. "^ * Is. xlviii. 16.

220 Of Sanctification. "^

selves In the public profession and open practice of
holiness, which strike the eyes and ears of all. Nor is
it improbable, there is here an allusion to a received
custom in the east, by which the names of masters were
stamped on the foreheads of their servants, as Grotius
has observed from Hesychius and Aristophanes. Thus
then the godly are God's peculiar property, as bearing
his name on their foreheads.* They also profess them-
selves to be set apart for his service.

IX. And as God impresses his seal upon them, so,
in like m.anner, they subscribe xcitJi their hand to be only
the Lord's. f The Roman soldiers of old, according to
^'egetius de re milit. lib. 2. c. 5. being marked with
indelible characters in the skin, were wont to be sworn,
w^hen they were inlisted : whence in the law of Mauri-
tius, Signati in maim, they who are marked in the
hand, is a circumlocution for soldiers : for stigmata

ESTI TON STRATEUOMENON EN TAIS CHERSIN, the

marks of soldiers are in their hands, says JEllan. This
is what Chrysostom on Rom. iv. 11. calls sphragida
T o u s T R a T I o T o F, the Seal of the soldier : see Grotius
on Rev. xiii. ]6. In much the same manner, believers
being sealed. by God with the efficacy of the flaming
Spirit, and a truly-indeliable and never-fading charac-
ter, do, at the same time, bind themselves by an oath,
to be faithful to God, as soldiers to their general. For
while they profess themselves to be God's, they also
give themselves up to his service alone : Whose I am,
and ivhom I serve.\ In a word, the chosen and called
are all saints, because separated from the rest of the
w^orld, they are declared to be God's on several aC'
counts. But we have not yet mentioned the principal
thing.

* Rev. xiv. 1. f Is. xliv. 5. % Acts xxvii. 23c

Of Sanctification. C21

X. TliinUu, Holiness denotes tliat purity of a man,
in his nature, inclinations, and actions, which is an
imitation and expression of the divine purity. God is
the pattern of rational creatures. I lis will expressed in
the law is like tlie pattern which wr^s shewn to Closes
in the mount, according to which the sanctuary of our'
soul ought to be framed. But his divine virtues or per-
fections are a pattern, which we are to contemplate
with so much diligence, attention, and devotion, as to
be ourselves transformed according to that : But ax Ite
lokich hatJi called you is Iioly, so be ye lioly in all manner
qf conversation : because if is wrilleUy Be ye holy for I
am holy* Virtue or hohness may be considered in dif-
ferent respects. As it agrees with the prescription of
the law, it is called righteoiisness ; but as it is a confor-
mity to God, and an expression of his purit}^, it is term-
ed holiness. And it is chiefly in this sense, that we shall
now speak concerning holiness.

XI. Having thus previously explained these things,
it will not be hard to infer what we mean by Sanelifi-
fion ; namely that real xvork ofGod^ by ichich they zcho
are chosen, regenerated, and justified, are continualhi
more and more transformed from the turpitude of sin, to
the purity of the divine image.

XII. We distinguish this work of God from the first
regeneration, and first effectual calling to Christ. For
the immediate term, or efTect of regeneration, is a prin-
ciple of spiritual life, which, in a moment, is put into
the soul, by the immediate energy of the Holy Spirit.
The term of efl^ectual calling is the mystical union and
communion with Christ. But the term or effect of
Sancti/ication are the habits of spiritual virtues or gra-
ces, and their lively exercise. And thus sanctification
follows upon regeneration and effectual calling, at least

* 1 Pet. i. 15, 16.

222 Of Sanctjfic ation";

in .the order of nature, and supposes those actions of
God as going before it.

XIII. There is still a further difference between
sa-nctification and,/?^.v///zV(7/'/o7? ; for justification is a ju-
(iicial act, terminating in a relative change of state ;
namely, a freedom from punishment, and a right to
life. Sanctification is a real w^rk, which is performed
by a supernatural influence, and which terminates in a
change of state as to the quality both of habits and ac-
tions.

XIV. Yet we are to take notice, that the term sanc-
tification is not always taken by divines in so strict a
sense : sometimes they comprehend under it regenera-
tion, and the first infusion of a new life, and take sanc-
tification, renovation of the Spirit, regeneration, the
new creature, the first resurrection, for synonymous
teiTUS ; as the Leyden professors, in Synops. dispiif. 33.
§ 2. Sometimes also they include justification under
the same term. " It is well known,'* says the abridger
of Chamierus, p. 860. " that the term.s, justification and
sanctification, are put one for the other." Gomarus in
like manner, on 1 Pet. i. 2. " Sanctification, taken in a
general sense, comprises regeneration and justification."
Xay sometimes the word sanctification is taken so large-
ly, as to include the w^hole of man's salvation. Polanus
in Synlagm. lib. 6. c. 37. " Sometimes both appellations,
viz. regeneration and sanctification, are taken in a larg-
er sense, for the whole of our salvation, or beatification,
if I may so speak, as Heb. x. 10." But yet the accu-
racy of those pleases me better, who distinguish those
terms in the manner I have explained ; especially as
the scripture often distinctly mentions those benefits^
and describes sanctification, as a continual work of God,
Icadiirg the Elect gradually on to perfection^ in which

Of Sanctificatio^t. 2215

manner I do not remember to have observed it speak
of regeneration.

XV. Nor are wc to omit, that sanctification is some-
times held forth as a blessing from God to man^ Ami the
very God of peace sanctify you loholly ;* sometimes as
mans duty towards God, For this is the xvill of God, even
your sanctification. \ The former God powerfully
works in us, according to the will of his gracious de-
cree. The latter he justly requires of us, by the will
of his holy command. When sanctification denotes the
first implantation of spiritual habits, it is a mere bles-
sing from God, in procuring which we do not co-ope-
rate with him, but receive it from him. As it signifies
the activity, or lively exercise of infused habits, and
their corroboration and progress, so far we are active ;
but then it is, as we are acted upon, under God, and
dependently on him : for these things can never be se-
parated.

XVI. The term from zvhich in sanctification, is the
pollution of sin. Adam, departing from the rule pre-
scribed to him, forfeited the beauty of the image of
God, in which he was formed, for himself and all his
posterity ; and whilst he wickedly affected a forbidden
equality with God, came most to resemble the devil,
and, like that malignant spirit, deformed himself by his
own crime : than v^'hich nothing can be imagined more
hideous or base. The soul of the sinner is a horrid
monster, misshapen, huge, and devoid of light : mere
darkness, mere confusion, every thing disjointed and
out oT order there ; nothing properly placed ; the things
we should prefer are discsteemed, and what we should
undervalue is regarded. Was any to take a clear veiw
of his inward disposition in a faithful mirror, he would,
certainly, with the utmost horror, fly from himself as

■* 1 Thgss. v. 23. f 1 Thess. iv. 3.

224 Of Sa.nctification.

from a most terrible spectacle. And indeed, if iioliness
is the most beautiful ornament of the divine perfections,
that thinj^ must needs be the most deformed, which is
■ not only the most unlike, but diametrically opposite to
that ornamental beauty. This is that ruparia kai
PERissEi KAKiAs mentioned by James,* .yf/Z/z/wew
and superfliiitiij of naughtiness. To this it is owing, that
man is become abominable in the si^ht of God, who
cannot but turn away the radiant eyes of his unspotted
holiness from him.f

XVII. Moreover, Adam propagated this vile resem-
blance of the devil to his posterity, not excepting those
whom divine grace has sanctified. For he also begat
Seth in his own likeness, after his iviagc-X I do not
chiefly apply this to the likeness of the human nature,
much less to the likeness of that holiness, which God
graciously repaired in Adam, as Chrysostom, Lyranus,
and Clarius contend for. For, 1 . Holiness and righte-
ousness are not the image of any man, but of God. 2.
Adam is never proposed in scripture, as the pattern or
author of .holiness, but as the person, by whom sin en-
tered into the world. § 3. The image of holiness, re-
stored in the parent by grace, is not propagated to the
son by natural generation. Tilings natural are propa-
gated, but things supernatural are alone of God that
sheweth mercy. \\ But by this likeness of Adam, I un-
derstand the vicious corruption of his nature. 1. Be-
cause the image of Adam, after Seth was begotten, is
set in opposition to the image of God, after which
Adam was created. 2. Because the apostle, \n like
manner, opposes^ the image of the earthly Adajn, as
consisting of sin and pollution, to the image of the hea-
venly Admn, which consists in holiness and glory. 3.

* 1 Thess. i. 21. f Hab. i. 13. I Gen. v. 3. § Rom. v. L2.
\\ Rom. Ix.. IG. <I[ 1 Coj:. xv. 49.

Of Sanctification, 225

Because the whole analogy of scripture evinces, that a
clean thing cannot be brought out of cm. unclean, and that
xvhat is born of the flesh isflesli.*'

XA'III. This turpitude of sin is, by Paul, called the
old man.-\ It is called man, because it overspreads the
whole man, and defiles both soul and body. In the
soul it has possession of the understanding, will, and
affections.

XIX. It has brought into the understanding a horrid
darkness, and a gross ignorance of divine things. J So
that the anthropos psuchikos, that is, he that has
no other spirit but his soul, and is destitute of the Spirit
ot God,§ receiveth not the things of God, neither can he
hiow them.\\ And as he discerns no wisdom in divine
things worthy of God, so, with intolerable presump-
tion, he represents the things of God under those disa-
greeable notions, which his own foolish and self-con-
ceited wisdom hath devised ; and while he attempts to
correct the wisdom of God, which he cannot under-
stand, he transfigures it, as much as he can, to down-
right folly. And this is that which is said, Rom. i. 22,
23. Professing themselves to be wise, they become fools i
and changed the glory of the incorruptible God, &c.

XX. But the sinner is not only under blindness, but
is in love with his blindness. He glories, that he really
sees, even when he is most blind. ^ And, to the ut-
most of his power, he resists the true light, discovering
itself in a most pleasing manner, by the works cf divine
providence, by the word of God, and by some spark-
ling rays of the Spirit. He loves darkness rather than
light i hateth the light, neither cometh to the light **

* Job xlv. 4. John iii. G. f Eph. iv. 22. Col. iii. 9. X Eph.
iv. 18. § Jude ver. 20. |i 1 Cor. ii. 14. 5[ John ix. 40, 41.
** John iii. 19, 20.

Vol. II. E e

525' Of Sanctification;

Of such Job witnesseth, that they are of those thai re-
bel against the light* They have an aversion to all'
light, both that which is natural, which hinders them
from perpetrating their crimes in the sight of the world,
and that which is moral, which con\'inces them of the
duty which they ought certainly to perform, but which
they wickedly neglect. They endeavour to stifle it,
by disputing both against the word of God and their
own conscience. Hence those impious expressions
of some, who wish, that this, or the other truth, that
opposes their lusts, was not to be found in the word of
God.

XXI. And yet those very persons, that are so foolish
in that which is good, are most subtil and crafty in that
which is evil.f They commit evil by art, that it may
be exactly conformable to the "pattern of the infernal
spirits. Emphatical is that expression of Micah, on
this head, chap. vii. 3. ngal harang cappaim le-
HETiB Both hands are upon evil, that they may doit
xvelL% They are not slothful in evil, but apply both
hands, exert all their strength. And they take care to
do it well, according to the rules of that satanical art,
carefully observing all the contrivances of wickedness :
nay, they have learned to frame and contrive it with so
much art, as to impose it on the incautious under the
appearance of good.

XXII. Nor is "1:he will less corrupt. For, 1. it is
averse to all that is truly good. Therefore they say tni-
lo God, Departfrom us ; for xce desire not the knozdedgc
of thy zvays.^ And when the great tilings of the law
(ire xvritten to them, tJicy are counted as a strange thing ;
as of no very great moment, and which they have no

* Job xxlv. 13. f Jer. iv. 22.

; Our version renders that text ; that they may Jo evil with hoth
iiands earneitly. § Job xxi. li.

Of Sanctification. 227

concern with.* And how can it be otherwise ? For
since, by reason of their blindness, they don't discern
the excellency of true virtue ; but, on the contrary, find
many things in the practice of it, which are opposite to
their ungovernable lusts, their mind is averse to it. 71ie}f
kate the good.\

XXIII. Secondly, It is driven on to evil yAx\\ great
impetuosity. They hve the evil ;J to a degree indeed,
that not some, but eve7y imagination of the heart of
man j not at some, but at all times ; not in some^ but
in every measure, is only evil. Which is to be undeN
stood, not only of the giants in the first ages, as appears
by comparing this place with chap. viii. 21. where al^
most the same words are used concerning men in fu-
ture periods of time. / zvill not again, says God, cirrse
the gj'ound any more, because, ox though, the iinagina-
(ion of viaiis heart is evil from, his youth. Whereby it
is intimated, that evil imagination is the common blemJsh
of all mankind. To this also may be referred, what
Paul writes, Rom. viii. 7. to phronema tes sar-
Kos, The carnal viind, tlie wisdom of the flesh, that
which it willingly imagines, lusts after as wisdom, or
that action which the carnal mind contrives, is enmity
against God : for it is not subject to the lazv of God, nei-^
ther indeed can be.

XXIV. Nay, 3. The desire of evil is so great, tliut it
is irritated by that veiy law of God which forbid.s it ;
and is more impetuously hurried on to things forbidden,
only because they are prohibited. Without the driving
or impelling force of the law, sin lies as it were dormant
and lifeless ; but when the commandment comes, sin
revives, and moves its arms, and, taking occasion by the
commandment, works all manner of concupiscence ;
to a pitch, that, every check being hurtful, by tlie com-

* Hos. viii. 1,2, f Mic^iii. 2. + Gen. vL 5.

228 Gf Sanctification.

mandment sin might become exceeding sinfid^ Rom. vii.
2>j9y 11, 13. Chrysostom beautifully says, hotan ti-

2^0S EPITHUMOMEN, EITA KOLUOMETHA, AIRE-
TAI MALLON TES EPITHUMIAS HE PHLOX. When

we lust after any thing, and are afterimirds restrained^
this only bloivs tip the flame of lust to a higher degree.

XXV. Surprising and lamentable is the depravity in
the affections. For, 1. Vrhen the understanding does
not lead them on to things holy, spiritual, heavenly, and
eternal, they are basely and madly bent upon things
corporal, carnal, fading, and sinful ; and mispend all
their vigour on things beneath and unworthy a man. 2.
In all their motions they are furiously tossed, and not
waiting for the direction of the understanding, but
throwing off the reins of reason, they rush headlong
'VKita a blind and wicked violence, wherever a passage is
opened, and basely rack and wound the soul ; never
allowing her any rest, nor that calmness, which would
otherwise be her peculiar happiness, but continually
crying, like the daughters of the horse-leach, Give, give*
Hence God elegantly compares tJie zvicked to the troub-
led sea, xvhich cannot rest, whose waters cast up mire
and dirt.\ 3. They are obstinately bold and lustful,
both against the will of God's decree and of his com-
mand ; ever lusting after what is contrary to it, with
that eagerness, that they can scarcely bear, that God
and nature should not be subservient to their desire,
and all rules of religion not be framed and modelled to
their liking. These are those pa the atimi as, vile
affections, mentioned Rom. i. 26. which, though they
do not rage with equal fury in all, yet they reside in the
soul, as in a srable ; and being restrained to no purpose,
burst out at times with the greater fierceness.

* Prov. XXX. 15.- \ Is. ivii. 20.

Of Sanctification. 228^

XX\'l. Nor indeed is the body itself free from the
tyrannical dominion of sin : the members arc agitated
by such an inordinate flow of blood and spirits, that
thev easily carry away the mind, forgetful of her own
dignity. And indeed that pleasure, which the mem-
bers have in sin, or which they seek for by sinning, is
the cause of most sins, even spiritual sins, and of their
reasoning against the law of God. This perverseness
and corruption is by the apostle called, the law in ike
vitinhcrs, that is, that power and efficacy of sin dwel-
ling in the body, which frequently forced it to a crimi-
nal compliance, and had warred against the lazv of hiy
mind ; that is, against the law of God, inscribed on the
mind by nature and grace, and in which the mind de-
lights ; and had brought him into eaptivily : and having
once taken hold of him, does not let him go.* Cer-
tainly, the members seduce and prove offensive : which.
Job, being afraid of, made a covenant with his eyes,
that they should not look upon a maid.-f And David
prayed. Turn away mine eyes from beholding vanity. \
And wisdom advises, to put a knife to thy throaty if
thou he a man given to appetite.^ All these plainly de-
clare the danger arising to religion from the members.

XXVII. As therefore this corruption wholly over-
spreads all the parts and faculties of man, it is there-
fore called man. But it goes by the-^iame of the old
man : 1 . Because it sprung up in paradise itself, at the
beginning, by the infection of the tempting serpen:,
and owes its original to that old dragon mentioned.
Rev. xii. 9. 2. Because it is contemporary v/ith every
man in particular,|| and, if not always in order of time,
yet of nature, precedes man's gracious regeneration.
3. Because we ought to abolish, reject, and abhor it,

* Rom. vii. 23. f Job xxxi. 1. + Psal. cxix. 37. § Pruv.
xxiii. 2. !1 Psal. h. 7.

231) Of Sanctificatiok".

as a worthless and antiquated thing, which is wore out
and disfigured by long use ; just as old things pass axvay^
tlicit all things may become nexcJ^

XXVIIL This corruption is sometimes held forth
under the emblem of an unseemly, filthy, and loath-
some garment ; and then it is said to be put oft and laid
aside by sanctification.f Sometimes under the emblem
of a monster, which destroys, by a horrid slaughter,
every thing in man ; and then it is said to be mortified,^
and crucified.^ Now, this patting o^^and mortification
of the old man is nothing else but the destruction of the
dominion of sin, and the purging of corruptions ; so
that, 1 - V/e be v«xed at the heart, and grieved be-
cause of having committed them ; as nothing dies with-
out pain and anguish. 2. That we abhor them, as we
would a rotten carcase. 3. That we have them in ex-
ecration, as things which have put God and man to||
torment. 4. That we suppress all their motions, as far
as possible, both in the soul and the body, and never
suffer them to revive again. Knoxving this, that our old
man is cnicijied ivith him, that the body rf sin might be
destroyed i not only some actions and parts of it, but
that entire compound, made up of depraved habits,
thoughts, lusts,, words, and actions , as a body is made
up of its members, that henceforth we should not serve
sin.*l

XXIX. By another phrase, the godly arc said to be
dead, to sin** The meaning of which is, that as a

* 2 Cor. V. 17. t Col. iii.9. and Eph. iv. 22. + Col. iii. 5.

§ Gal. V. 2-t.
(I The author's expression here is vGry strong ; ut cruciarii Deo et
hminibus erant. I think, he alludes to the crucifixion of Christ, who
is God as w ell as man, and who was put to the torture of the cross»
for the sins of his people ; and they also are generally brought to
anguish and pahi, when their old man is crucified with him*
<J[ Rom. vi. 6. ** Rom. vi. 2.

Of Sanctification. 2r>l

dead body is not a fit habitation for the soul, seeing it
has not those organs, and that disposition of parts, by
which the soul operates ; so believers, with respect to
sin and its motions, are dead bodies, useless and mo-
tionless organs, in which it can no longer lodge, live,
and exert its efficacy.

XXX: Not much different is that expression of Paul,
Gal. vi. 14. in which he says, the world was crucified
to him, and he to the world ; intimating, that he was
no more delighted with the vanities of the world, than
a good man would be with the rotten carcase of a ma-
lefactor, who was justly condemned to a shameful
death ; and on the other hand, that the world was una-
ble to act upon, or affect him, with any greater efficacy,
than objects of sense affect a dead person.

XXXI. This putting-off, and this mortification of the
old man is always accompanied with the putting on, or
viviftcation of the neiv man, by which are denoted all
those qualities, wherein the excellency of the divine
image is phiced. These come under the appellation
man, for the same reason, we just gave of the deprav-
ed qualities : because they overspread the whole man ;
so that there is nothing in the sanctified person, no
part, no faculty, that remains untouched by the sancti-
fying Spirit, and unadorned with new habits. And as
the citadel and throne of virtue stands in the mind and
inward parts j therefore Paul speaks of the imvardvian*
and Peter, of the hidden man of the heart.-\

XXXII. A new and gracious light shines upon the
understanding, and the eyes of the mind are enlighten-
ed,}: by which he sees divine truths, not under false
and confused ideas, but in their native form and beauty,
as the truth is in Jesus ;§ and so that the sanctified per-
son really beholds, in those truths, the manifold wisdom

* Rom. vii. 22. f 1 Pet. iii. 4. : Eph. i. IS. § Eph. iv. 21.

^32 Of- Sanctification'.'

of God, the depths of his perfections, a"nd the unsearch-
able riches of Christ ; nor does he see them only, but,
in a manner not to be expressed, feels them penetrat-
in^ themselves into his inmost heart, embraces them
'vvith a glowing affection of piety, exults in them, and
desires, that what is truth in Christ, may be also truth
in him, and that he may be modelled to the likeness of
those truths, and cast as it were into the very shape of
them. In fine, such a knowledge of God, as flutters not
in the brain only, but brings forth the f mil of every good
work, from the day that he hath truly heard and known
the grace of God^ is a part of the new man.* Whereas
-that other knowledge, which puffs up and boasts itself,
and charges the wisdom of God with folly, is vain ;
and the more boldly it counterfeits the new man, the
'inore it appears to be earthly, sensiial, and devilish.-f

XXXIII. Among other things, the understanding of
a sanctified person beholds so much purity in God, who
is the pattern of the rational creature, so much equity in
the law of God, which is the rule of every virtue, so
.much holiness in Christ Jesus, who has exhibited him-
self to us as a living law, so much beauty in virtue, or
holiness itself, which is, as it were, the native image
of the Deity ; that he reckons nothing more excellent,
than exactly to resemble that pattern, that rule, and that
imafre. He sees nothinjr in anv of these that he would,
correct, nothing he would wish were otherwise ap-
pointed, neither does he imagine that any thing can be
better framed : and thus he consenteth to the law, thai it
is' good.X This is what Paul calls, a being filed xoiih
the /cnordedge of his will, in all wisdom and spiritual un-
derstand ing.^

XXX I V^ And as the eyes are with difTiculty divert-
ed from a pleasing object, so to a mind enlightened by

* Col. i. C, 9, 10. t Jam- iii- 1^- X Rom- vii. 16. § Col. i. 9.

Of Sanctification. 235

the Holy Spirit, nothing can be more desirable, nothing
more pleasant, nothing more charming, than to dwell
on the contemplation of God, and the meditation of di-
vine things. He loves to join the niglit to the day ;*
and then he entertains himself, then he is delighted,
then he exults, and seems, by his earnestness, to enjoy
heaven itself, when being deeply engaged in this sacred
meditation, and at the same time forgetting himself, he
is plunged, as it were, in the immense gulf of the di-
vine perfections and mysteries.

XXXV. Nor is the enlightened mind satisfied to
taste things alone by itself, nor enviously to conceal its
treasure ; but it discovers those sacred truths to the will,
to which it frequently presents them, as things most
precious, which are far more valuable than gold and
silver, and whatever uses to be esteemed above pearls,
that the will also may be united to them by the indis-
soluble band of love, and, with the utmost readiness, be
in holy subjection to them. This is the activity of the
sanctified understanding.

XXXVI. Now, the will cannot possibly reject so
great a good, which is constantly pointed out to it by
the understanding as such. It is therefore ravished with
the love of it : O ! how love I thy law .'| It delights in
the law of God. \ I ddight to do thy will, O my God .'§
For what is truth in Christ, becomes also truth, in its
order and degree, in those who are Christ's. 1 he will
is never easy, never satisfied, when it finds it has dis-
pleased God, and departed from his will.

XXXVII. Hence ariseth a steady and fixed purpose
ot heart, to be conformable in all things to God.|| To
whom the will wholly resigns itself up, to be swallow-

* Psal. i. 2. t Psal. cxix. 97. J Rom. vii- 22. § Psal. xl. 8.
|: Psal. cxix. 106.

Vol. II. F f

23-f- Or SANCTIFICAf'ION.

ed up aS It were in his will ; establishing this as an in-
violable and sacred law for itself, to have the same in-
clinations, the same aversions with God. God himself
declares, that the true reverence or fear of the Deity
lies in fhis : The fear of the Lord is to hale evil : pride
and arrogancy and the evil rvai/, and the fr award mouth
do I hate* He that truly fears God, will hate what he
>sees to be hateful to God ; and, on the contrary, love
what God loves. f

XXXVIII. And seeing the will commands the infe-
rior faculties, as they are called, and, in its measure,
even the understanding itself ; hence, with the great-
est alacrity, it makes all things to be ready at the will
and pleasure of God and of Christ. So that the soul of
one who is sanctified is like a well-marshalled army, in
which every individual will, in his place and order, di-
rectly move upon the first word or sign of command.
This is that zvilling uiind, by which wc are acceptable
to God. J

XXXIX. The understanding and will being thus set
in order, the tumult of the w^ild affections gradually
comes to subside ; which being forced into order, learn
to wait the commands of reason, before they take a
single step ; and in proportion to the object, act either
more intensely, or more remissly ; moreover, they ex-
ert themselves in a right and proper manner, with re-
spect to spiritual and heavenly things, with which be-
fore they were wont to be scarcely, if at all, affected :
in short, they calmly resign themselves to be governed
by the Holy Spirit, receiving from him, with full sub-
mission, the law of motion and of rest. Whereas for-
merly furious lust held the reins, they were accustomed
to run mad after worldly, carnal, and vicious objects ;
now they suffer themselves to be led, as circumstances
■ * I'rov. viii. 13. f Psnl. cxxxix. 91. '?2. j 2 Gor. viii. 12.

Of Sanctification, ^21j

require, and being sublimated to a higher pitch, and-
having obtained a more generous and nobk guide, they
strongly, by their native vehemence, excite or push
forward the mind, otherwise slow in its motion, to. ob-
jects that are hojy, heavenly, and becoming a Christian,

XL. In the mean time, this admonition is continu'
ally inculcated upon them, that they must not consult
with their affections, whenever they are called to com-
ply with, or submit to, the will of God, whether that-
of his decree, or that of his precept. In that case, they
are enjoined a perfect silent submission. He who is
sanctified does not presume so much as to wish, that
God would regulate cither his precepts or purposes
from any regard to his desire, hope, or fear. That self-
denial, which is the first lesson in Christ's school, com-
mands all the affections to be silent, and unlimited obe-
dience obliges them to be resigned to God. It is not
lawful for a Christian, to wish that any thing that God
has done or spoken, should be otherwise than it is ;
and as often as that foolish self-love, which is not vet
quite rooted out, begins, through its unmortiiied lusts
and vain anxiety, to go away from God to other things,
then the superior faculty of the soul, under the conduct
and direction of the Spirit, repeats that pious ejacula-
tion. And thou, iny soul, be silent unto (wait thou only
upon) God* This is to compose ike soul, aiul keep if.
in (]uicf,-\ tliat it may look upon it as unlawful, eitlie;-
to wish, or mutter any thing against the. will of God.

XLI. Moreover, that holy disposition of soul com-
municates itself to the members of the body, which,
being betore instruments of unrighteousness unto siji, uic
noiv instruments of righteousness unto God.X In a sanc-
tiiied person, the eyes, tlie tongue, the ears, the hand?,
and the feet, are not only restrained from giving llu."
•> Psa!, l.xiif 5. f Psa!. cx;s_\i. 2. ; PwOm. vL li.

235 Or Sanctification)

least occasion to entice and disturb the mind, as Paul
Said of himself, that he Jfept under his body, and brought
it into subjections"^ but all of them are ready, and in-
clined to obey God, to whom they yield themselves in
order to the practice of righteousness^ and even as icea-
pcns, by which the kingdom of sin and Satan is strongly
opposed. For even the most eminent virtues, so long
as they he concealed in the inward recess of the mind,
cannot edify our neighbour, and draw him over from
sin to holiness ; but when they are exercised by the
members of the body, Vv'hen the tongue lays itself out
in the praises of God, and the commendation of virtue
or holiness ; the hands and feet, in assisting his neigh-
bour, and the other parts of the body, according to
their several capacities, in the practice of religion ; 'tis
then he fights manfully, for extirpating vice, and pro-
moting virtue. Nor can it be doubted, but the apos-
tle's expression imports all this.

XLII. From all this it is now evident, that even the
new man, no less than the old, possesses the whole man,
both soul and body ; according to the command of Paul,
Glorify God in your body, and in your spirit, ivhich are
God's :\ and his prayer. And the very God of peace
sanctify you tvholly ; and your zvhole spirit and soul ajid
body be preserved blameless unto the coming of our Lord
Jesus Christ.'^ Interpreters differ with respect to the
distinction between spii^it and soul, and the significa-
tion of each term. We agree with those who by spirit
understand the mind, the hegemonikoij, or leading
faculty of man, called by Fhilo de mundo, exaireton
ANTHROPOu GERAs, the sekct omaincnt of man, in
which his principal excellence above the other crea-
tures consists ; and elsewhere called by the apostle n us,
mind ;§ but by soul the other inferior faculties 3 not as

f 1 Cor. j.x. 27. t i Coj. vi, 20. + 1 Tb«ss. v, 23. § Eph. iv. 17.

Of Sanctification. ?S7

if there were two souls, but thnt, in the manner corr.-
tnonly received among philosophers, Paul distinguishes
the faculties of one and tlie same soul. And by boih/y
it is plain, is denoted the receptacle of the seul. And
the whole man will, at last, be sanctified, when the
spirit shall think nothing, the soul desire nothing, the
body execute nothing, but what is agreeable to the
will of God.

XLIll. Now, these spiritual qualities of a man are
called the navman. 1. Because they succeed upon
the departure of the old man. Old things are passed
mvav^ behGld, all things are become new.* 2. Because
they are cuite other than, and very different from, the
former. In wdiich sense Christ said of the apostles.
The]/ shall speak roith neiv tongues ;-\ that is, other
tongues, J different from their mother-tongue, and from
those they had learned before. And certainly these
good qualities are not only different from the former,
but also quite contrary to them. For ivhat fellowship
hath righteousness zvith unrighteousness f and what com-
viunion hath light icith darkness <*§ 3. Because they are
Tare, excellent, and unparallelled. For as new things
usually attract, and are esteemed valuable, as a new
thing is reckoned preferable to an old thing, which is
worn out by long use ; so that which is excellent and
surpassing in its kind, is also called new. In this sense
God promises a nexv name to the godly,!! that is, a con-
dition far more excellent than whatever they yet bad.
And indeed nothing is more excellent i\vdi\ this new-
man, which Peter declares to be in the sight cj God of
great price, ^

XLIV. Sometimes sanctificatlon is called the putt >r.g
en of the new maUy as Eph. iv. 24. Col. iii. 10 ; soine-

* 2 Cor. V. 17. t Mark xvi. !7. t Acts ii. 4. § 2 Cor. vi.
l-i- .11 Is. Ixii. 2. Rev. ii. 17. aj-.d iii. VL •[ i Pet. iii. 4.

C^'S- Oi- Sakctificatiok":

times rivificalion, or the quickening oi \biZ same. Tlius
these laudable qualities may be considered, either as a
precious ornament of the soul,* and then they are said
to be put on : or as a new creature made contormable
to the example of Christ, which is all activity and life,
Tiud then he is said to Hve in us. These,^xpressions de-
note the productions of those new qualities in us, and
their continual increase and growth, and their being in-
centives to action : all which have here the nature of a
term to which tliey tend.

XL"\^. We may view the parts of cur sanctification
in this order. 1 . If we consider them in their whole
compass or extent, they are contemporary. For by the
same work sin is expelled, and virtue or holiness is in-
troduced 5 just as one at the same time, by his motion
and progress, leaves the term from which he set out,
•jnd drav.-s near to the term whither he intended. 2.
If we consider its commencement, the vivification of
the new man is first in tlie order of nature. For all vir-
tue and efficacy against sin, proceeds from a principle
of a new and spiritual life. Death is removed only by
life, darkness by light, poverty by riches, nakedness by
cloathing, deformity by beauty, hatred of God by love.
3. If we consider each apart, we find a manifold varie-
ty in the order.- The illumination of the understanding,
which is a part of the vivification of the new man, does
undoubtedly go before our being displeased with our-
selves, and our sorrow for sin, which properly belong
to the mortification of the old man. And this sorrow
again precedes that holy alacrity of the soul, whereby
it rejoices in Gcd :. and so of the rest. 4. If we view-
its consummation, the final destruction of the old man,
uhich is effected at tlie dissolution of the body of sin,

1 ?•;■;. ill. :., :. I'sal.xlv. it-, 17. rsrJ. xciii. 5. and Psal. rx-

Of Sancti^ication. l??9

that 15, of the body, by vvho?c lusts \vc arc polluted,
and in Vv-hich vvc sin,* is prior to the complete sanctifi-
cation of the whole man.

XLVI. Hence it appears, that ssnctificalion docs
not consist only in the amendment of the actions, ac-
cording to the Socinians and the favorers of Pelagian-
ism, who don't sincerely acknowledge the corruption
of our nature ; but in the conferring of new habits,
which succeed to the old ones, which jrraauailv p-ive

O JO

way. Thus Peter, among those precious promises
which we obtain, mentions th.e cmunuinicatum of a di-
x'vne nature, a large measure of those virtues, ivhich if
they be in 7/.9, the}! make 21s that ice shall neither be bar-
ren, nor unfruitful in the knowledge of our Lord Jesm
Christ. f And Paul,;|; speaking of the fruits of tlie Spi-
rit, sa}s, that tlicy are loie, joy, peace, long-suffering,
&c. all which virtues or trraces are habitual, inherent,
and permanent, in the soul :§ And nozc ed)idetJtfaitiu
hope, charity, these three. Nay, sometimes the apostle
uses the very term ftabit. Wiio dia ten hex in, bv
reason of use (habit)- have fJieir senses e.iercised.\\ The
increase indeed of this habit is acquired by repeated
acts of a vigorous endeavour ; vet so that its beginning
is infused by the Holy Spirit, who./f//y the elect icith
the kuoxvledge of the :cill of God, in all ijisdoin and spi-
ritual understanding.^

XL^TI. The author and efficient cau:e of sanctifica-
tion is God. Incrcated, infinite holiness is the source
of that which is created and finite. That they might
knozc, that I am tJie Ij)rd, tltat sanctify tiiem."** And
the "cry God of peace sajictify you wholly. -ff Who put

* Rom. vi. 6. t 2 Pet. i. 8. + Gal. v. 22. § 1 Cor.

xiii. 13. !j Heb. v. 14. 5[ Col. i. 9. ** Ezek. xx. 12.

■j t 1 Thess. V. 2j\

i?40 Of bAifCTiPicATioN.

(the spirt/ of Ill's holirifss) his tloly Spirit iiuUdn Jitm*
the author of sanctification.

XLVIII. For, by a special appropriation, according
to the OEConomy of the divine operations, this work is
immediately ascribed to the Holv Spirit ; through canc-
tification of the spirit,-\ renewing of the Holy Ghost :\
and so in many other places. This is not however
done, as if the Holy Spirit alone was immediately con-
cerned in the production of sanctification, and the Fa-
ther and Son sanctified only mediately by the Spirit.
For that power, by which holiness is produced in the
elect, is common to the undivided Trinity. Nor do the
Father and Son operate less immediately therein than
the Holy Spirit. And as the power of each divine per-
son is the same, so also the action of all is one. That
saying di i-iou ta panta, bi/ whom are all things,
equally belongs to the Father and the Son, as it does to
the Holy Spirit. Nor does one person act by the other»
as by a mean, or instrument. But the reason of this
appropriation seems to be thus : Because the sanctifica-
tion of a sinner follows upon the grace and merit of
Christ ; and seeing the Holy Spirit follovv's the Son, in
^hQ hypostatical order of subsisting and operating, and is
therefore also called, the Spirit of the Son :^ to whom
then can the application of the grace and merits of the
Son be more properly ascribed, than to him, who is
next t£) the Son in order-!^ Sanctification is such a divine
operation, as supposes the will of the Father, making
a testament concernins: the seed, which was to be given
to the Son ; and the will of the Son, claiming, by ri jhtj
tliat holy seed : who then can better claim that opera-
tion, than the Holy Spirit, who is of the Father and of
the Son, and who takes of the things of the Son, all that
he gives unto them r||

* Is. xhii. II. t 2 Thess. ii. 13. + Til. iii. 5, § Ga). iv. 6.
II John xvi, H.

Of Sanctification, 241

• XLIX. rioAvcvcr, Christ (lie Mediatoi' has here a
special part, both as to impeiralion, and application.
Christ impGtrated, by his merit, the sanctification of
the elect. For this cause he liimself came in the like^
ness of sinful sin,* appeared under the load of siri jf
for this end also himself zvas made sin,^^ thai he migh^
sanctify his church, Eph. y. 26. The image of Go4
being defaced and lost, could not possibly ho. restored
to sinful man, unless he, who is the personal image of
God the Father, should first assume the image of man,
and that of a sinner and a slave, and so expose himself
to the unjust hatred of men, and the most righteous
vengeance of God, as if. he had been the greatest of
all criminals. And thus he is rnade ujito U5, by his iner
fit, sanctification.^

L. But that which he impetrated, he applies. He
causes the elect to be united to himself by his Spirit ;
and then the virtue of his death and resurrection flow?
from him to them : so that, being planted together in the
likeness of his death, thei/ shall be also in the likeness of
his resurrection ; and their old man cruel fied zvitJi him,
and tiiey being dead zcith Christ, shall also live ivith him.j\\
and, b I/ th/s cross of Christ, the zvorld is crucified to theniy
and they To the xcorld.%_ This is the effect of meditating
on the cross of Christ. And the poxrer of his resurrec-
tion** produces a new Hfe in them. For he himself
being raised from the dead, has received for himself npt
only a new and a glorious life, but a fountain or a new
and holy life for ajl his people ; from which, by a con-
tinued influence, the most refreshing streams flow to
all his niembers. Hence, from his own jife, by a most

* Rom. viij, 3. f Heb. ix. 23. + 2Cor. v. 21. § 1 Cor. £.
' 32, II Rojn. vl,5, 8. 51 Gal. vi. 14. *^ Phil. iii. Ip.

^OL. IT.

g

342'^ Of Sanctification.

contluslve argument, he inferred the life of his people :
Because I live, ye shall live also.^

LI. Moreover, that work of God, which produces
our sanctification, is performed by a real, supernatural,
and most powerful efficacy, reaching to the full effect,
as we have already intimated, when treating on effec-
tual calling and regeneration. For we are his poiema,
workmanship, created in Christ Jesus unto good works, j^
By the very same power which was displayed and ex-
erted in the work of the old creation, he forms his own
people to good works, or, which is the same thing, he
sanctifies them. He gives an heart to perceive, and eyes
to see, and ears to hear.\ He puts his Spirit within
them, and causes them to walk in his statutes, and to
keep his judgments.^ He gives them one heaH, and one
way, that they may fear him for ever.'^ And certainly
none is fit to form again the image of God in man, but
he who at first made man after his own image ; the one
being a work of no less power and excellence than the
other.

LII. And hence the gangrene of the Socinian divini-
ty discovers itself, according to which, if a man has got
such a full discovery of the will of God, as is made in
the gospel, with a promise of eternal life, he' will then
have that, whence he may receive strength to perform
that very will. They sometimes mention internal as-
sistance, for form sake, but place it only in this, that
the promises of God are inscribed and sealed on the
mind : and they will have this to be the case of none,
unless he has first made a right use of that external aid.
They are truly ignorant of any supernatural influence
and real efficiency of God. So much have a fond self-

'•< John. xiv. 19. f Eph. ii. 10. + Deut. xxix. 4. § EzeL.
xxxvi. 27. il Jer. xxxii. 39.

Of Sanctific ation. 243

admiration, and their arrogant boasting of the powers of
'nature, infatuated them.

LIU. But some among the Heathen have really spo-
ken far better concerning the divine assistance, though
unacquainted with the excellency of Christian holiness.
Plutarch de Stoic, contradict. " If God give not virtue
to men, but they attribute it to their own choice ; and
give them riches and health without virtue, he certain-
ly gives things to those, who shall not use them well,
but ill." Plutarch adds : " If the gods can bestow
virtue, but do it not, they are not good and gracious :
for if they cannot render men good, neither can they
profit them ; since without virtue nothing can be good
-or profitable." To the same purpose is the twenty-se-
cond dissertation of MaximusTyrius, entitled, " AVhe-
ther any one can be made good by God j" in which
there are very many things worthy of attention, but too
long to be transcribed. These thingshe borrowed from
his master Plato, in whose Menon is extant this notable
dissertation : ** Whether, in the whole of this present
discourse, we have properly inquired into, and made
it appear, that virtue is neither obtained by nature, nor
by teaching, but by divine appointment." See Cle-
mens Alexandrinus, stromat. lib. 5. p. 588.

LIV. Nature itself and man's conscience teach him
these two things : 1. Our inability for virtue. 2. The
all-sufiiciency of God, whereby he is the fountain and
author of all true good. Of the former Epictetus apiid
Arrianumy lib. 2. c. 11. says, " The beginning of philo-
sophy to those, who enter into it by the gate, as they
ought, is a sense of their own impotence and inability."
Of the latter, Maximus Tyrius, dissert. 22. " AVe are
not to imagine, that any good can bcfal men, but what
comes from God : since there is no good,.whi,ch derives
not its original from God,"

244 Of Sanctification.

LV. From those generals, the Heathen themselves
have formed these more particular propositions : 1 . That
to the acquisition and practice of virtue, men stand in
need of divine assistance and grace. Hierocles, a Py-
thagorean philosopher, has excellently taught this in
these words : We are not so much as to preconceive,
that virtuous actions are so in our power, as to be per-
formed without divine aid : we stand in need of the as-
sistance of God, both for escaping evil, and acquiring
good." 2. That, from a sense of our o\vn impotence,
we are to ask it of God. Epictet. apiid Arrianum, lib.
2. c. 18. " Noble is the struggle, and divine the enter-
prise, the subject a kingdom j liberty, happiness^ calm
6f mind unrutHed by passions, are all concerned : there-
fore remember God j call him in for thy assistant, thy
•Associate." See also Seneca, Epist. 10. &; 41. and
Mar. Atonin, lib. 9. § 40. 3. That we are to thank
God for it. ^picttt. apuclArrian. lib. 4. c. 4. "Then
I sinned, now I do not. Thanks be to God."

LVI. But they did not imagine, that this divine as-
sistance consisted only in moral suasion, or in present-
ing such objects, whereby a man may be excited to
virtuous actions ; but in divine suggestionSy aids, and in-
spirations, as the Emperor Antonine speaks, lib. 1.
§ 17. who, in the same place, declares, that he had a
good disposition of mind/row the gods, which he as-
cribes to their beneficence. IJb. 9. § 40. he mentions
their co-operation : " for if they can at all co-operate
with men, they also can in this " namely, in the prac-
tice of virtue. But if any should except, that these re-
late to " things in our own power ;" he answers, " Who
has told thee, that the gods do not assist even in these ?
Set about asking these things of the gods by prayer, and
you will see the consequence."

Of Sanctification. 21>

LVII. And they maintained, that the same divine
aid was so necessary to virtue, Ihat even the best-dis-
posed souls could not be without it. Maximus Tyrius,
Dis.'icrt. 22. p. 228. says, " But they who have acquir-
ed the very best natural dispositions of souls, halting be-
tween the highest virtue and the lowest vice, stand ia
need of the divine aid, to give the proper bias and di-
rection to the better side. For their natural weakness
makes them easily take the worst path. This, by
means of pleasures and lusts, flatters even well-disposed
souls, and hurries them into the same paths of vice."

LVIII. It is therefore really a shame, that lieatheii
writers have entertained more humble sentiments of thfc
infirmity and inability of our nature for good, and clearer
conceptions of the divine assisting grace, and have said
liner things about imploring it by prayer, than those
who, professing the excellency of the Christian religion,
ought to have put a due value on the holiness of true
virtue. Thus they who are Pagans, will, in the day oi
judgment, rise up against those false Christians, the un-
grateful enemies of the grace of God, no less to their
condemnation, than the queen of the South, to that of
the unbelieving Tews.

LIX. Moreover, seeing the Spirit of God, the author
of holiness, is highly generous and noble, and therefor^
by David* called free (ingenuous) spirit ; hence that
holiness, with which he adorns the elect, is also such,
as highly surpasses all the painted virtue of the Gentiles,
in whatever manner it displays itself, and all the scru-
pulous diligence of the Scribes and Pharasees. Which
if it does not exceed these, it is not acknowledged to be
genuine holiness by Christ our Lord.f

LX. When the children of God recollect their rlori-

O

ous and heavenly pedigree, they endeavour to cxcei
* Psal. li. 12. t MatUi. v. 20.

216 Of Sancti^ication.

others, both in a beautiful disposition of sdul and man-
ner of life. The king's daughter, that is, the daughter
of the heavenly Father, who is also the bride of the
Xing's Son, every believing soul, is all glorious, adorn-
ed with a holiness, not only, glorious to herself, but also
to the Father and the Bridegroom, and is the beirinninsr
of a heavenly glory : and that chiefly zvithin, not only
when she appears abroad, and presents herself to the/
view of men ; but also when she sits in the inner bed-
chamber, in the secret exercises of religion, in which
she in private pleases the Father and the Bridegroom :
who having a regard to the inward man, she above all
endeavours to keep that pure and chaste. Her clothing
is of gold J-* in comparison of which, whatever excel-
lency natural men were ever possessed of, is but a
shining nothing. Xay, it was zcrought ; curiously beau-
tified, widi various resemblances, which represents the
perfections of God himself ^ and of different colours, on
account of the different, yet harmoniously-correspond-
ing graces of the Holy Spirit: or, of needle-zvork of the
Phrygian embroiderers, or rather the work of tite cun-
ning workman, mentioned. Cant. vii. 1. Nor is the
spouse only beautiful within, but also without ; Jiolding
forth the uwrd of life.-f She practises charity, glorifies
Christ, edifies her neighbour. And in this manner s/^
is brought unto the King, imrlhy to he presented to him.
This is the only way, by which we are to endeavour to
obtain familiarity with him, and the sweetest intercourse
of the chasest love, both on earth and in heaven.

LXI. That which we have in Psal. ex. 3. is not very
different from this encomium : " Thy people, O ! Jesus
Christ, which were given thee by the Father, purchas-
ed and redeemed by thee, who acknowledge thee for
their Lord, and are bound to thee by a military oath>
■> I'sa]. xlv. U. + Fhil. li. 16.

Of Sanctification. 247"

are e.vtremely xvilling, being devoted to thy service with
the greatest readiness of soul, alacrity, inclination, and
voluntary obedience. Nor are they willing only, but
zvillingiicss itself, is the abstract ; nay, zciUlngnesseSy in
the plural number, the highest and most excellent wil-
lingness : all which add an emphasis. And' such it is
BE TOM CHEL.-ECHA hi the day of thy f valour) power y
in which thy generous Spirit laying hold on them, ani-
mates them to some grand and bold enterprise. Then
they go forth in the beauties of holiness, by which they
are a terror to the devil, a delight to God and angels,
and a mutual edification to one another."

LXII. These brave soldiers of Christ are not with-
out their ambiHon, which Paul describes, 2 Cor. v. 9.

DiO KAI PHILOTIMOUMETHA EUARESTOI AUTO

ziNAi, Wherefore Tve (wake it our ambition) labour to
be accepted of him. God never beholds himself with-
out the highest complacency ; above all he is delighted
with his own perfections, and with holiness, which is
the glory of them. When he sees any delineation of
this in his creatures, there he in a manner stands still,
and delights his eyes with so pleasing an object, and
declares, by \Vords and actions, that nothing can be
more acceptable to- him. And this is the holy a m.bi-
tion of believers, so to behave in the whole course of
their life, and to have their mind so disposed, as in both
to please G(Xi. Of old, Satan inspired a wicked ambi-
tion into our first parents, to labour after the image of
God in a false way, by attempting what was forbidden
them. But the heavenly Spirit is the author of a more
generous ambition^, thereby stirring the man up, that,
conforming himself to the example of God in the ha-
bits of his soul, and the actions of his life, he may, up-
on earth, present something before God, in which he

218 Of SANCTiFicAtio^.

may take pleasure, as in a lively image Oi^himself. Nq*
thing can be more noble than this holy ambition.

LXIII. What is said Cant. i. 9. is very remarkable,
I have compared th^ey O my love^ to a company of horses
in Pharaoh's chariot. For the understanding this pas-
sage, we are to explain, 1. Why the church is compar-
ed to a horse, 2. Why to an Egyptian horse. 3. Why
to a horse in the kins,\'i chariots. As to the Jirst : 1.
An horse suffers itself to be easily managed and led, not
only with spur and bridle, but also with the whip.
Thus Strabo writes,* that the " Massassyiians and Ly-
bians made use of horses so swift and manageable^, that
they could be governed by the whip only." Hence
Martial says,f Et Massylccum virga gube?viet equum :
? And manage a Massylean horse with a rod." Where-
fore the very learned BochartJ refers the Hebrew word
srs to a word used by the Arabs, which signifies to
manage and govern. Compare what Lipsius has col-
}ected§ concerning the nature, fidelity, and natural af-
fection of horses. Such also are the godly. For as they
have renounced their own will, so they are docile and
manageable at the least command of God, saying.
Speak, Lord, for thy servant heareth. *2. An horse rs
a very strong creature, and hence it is|| called abir,
strong. Whence the very learned person ingeniously
conjectures, that Epirus, a country famous for horses,
had its name, as if you would call it abirijvi the coun-
try of strong horses. In like manner, the godly go in
the strength of the Lord God ;^ tliey can do all things
fhrd* Christy zchich slrenglheneth them.** And they
perform such things, in overcoming the world and con-
quering sin, as far exceed the strength of other men.

* Lib. 17. f }jb. 9. Epigr. 23. + Hierozoic. lib. 2. c. 6.
§ Centur. 3. ad Bclgas, epist. 56. Ij Jer. viii. 16. and xlvii. 3.
^ P.>al. Ixxi. Ifi, *- Phi], iv. IJ.

Of SanctIfication. 249

S. An horse is a generous animal, to which God him-
self gives an illustrious encomium as an emblem of war-
like prowess. Job xxxix. 22. &c. Bochart* has given
us a very distinct explication of that passage. And
certainly there is something heroical in the godly,
which, whenever Christ, salvation, and piety are con-
cerned, discovers itself in a manner that may astonish
those who behold it. For the aged, the young, the
helpless of both sexes, have been often seen to behave
with such courage and bravery for Christ, and undergo,
with so much resolution, the most cruel deaths in the
cause of religion, that it was evident, they were actu-
ated by a Spirit above that which is human. And they
were as ??iig/i(y meiiy zchich tread doivn their enemies iji
the mire of the streets in the battle ; and they did Jight
because the Lord zvas zvitk them, and the riders on horses
were confounded.^

LXIV. Moreover, Egypt was formerly famous for
its horses, of which we frcqtiently read in scripture. ;jl
Nay, the law itself prohibited the kings of Judah too
much to multiply their horses, lest, by that means, they
should bring the people back to Egypt. § However,
Solomon had his horses from thence in very great num-
bers.|| .We may then infer from this, that they were
extraordinary beyond others. Now, to such Egyptian
horses the church rs compared, to shew her excellent
courage and boldness : for the Egyptian horse was the
symbol of this, and in their ensigns they preferred it to
the lion, as Clemens Alexandrinus^ informs us : " F6r
of strength and force the lion is their symbol, but of
courage and boldness the horse."

* 1. c. cap. 8. t Zech. x. 5. +2 Kings xvili. 24. Is. xxxi. 1.
^Deut.xvii. 10. 1| 1 Kir.gs x. 28, 29. 2 Chron. ix.28. ^y Strora,
lib. V. p. 567,

Vol. II, H h

350 Op SANCriFICATION.

LXV. Nor are they compared to this alone, but also
to the horses in king- Pharaoh's chariot, which doubtless
were the most excellent, and selected from his whole
kingdom. For as the royal chariot excelled, so who
can doubt, that the king's horses excelled all others ?
All these comparisons are adapted to set off the noble-
ness of Christian piety.

LXVI. Nay, God does not stop here : but as if it
was too mean, to compare his elect to a company of
horses in Pharaoh's chariot, he promises to prepare them
KESFS HODO as the liorse of his majesty, his goodly
horse in the battle j^ Than which nothing, could be spo-
ken with greater magnificence. The holy person is
really as a horse prepared for, the battle of the Lord,
and the horse of the suprem.e Commander, of the di-
vine Majesty, which, on account of its strength and
valour, is worthy to be mounted by the King of heaven
himself. Wherefore even he, who had his name writ-
ten on his vesture and on his thigh. King of kings, and
Lord of lords, was seen by John sitting on a white
ho7'se if by which are denoted the genuine professors of
truth, and sincere followers of holiness, with whom Je-
sus fights, and in whom he rests and is glorified.

LXVII. But that this pre-eminence of Christian vir-
tues may appear more evidently, three things are dis-
tinctly to be considered : 1. Their original. 2. Their
rule. 3. Then end ; for in these things their super-ex-
cellence consists above all the virtues or graces of the
unsanctified.

I.,X\ III. As to their origijial, the virtues of the
Heathen, and the actions proceeding from thence, have
their rise from some remains of the divine image, still
h^t in man since the fall ; such as innate notions, some
love of honesty, and the incentives of a natural consci»
«■ Zech. X. 3. t Rev, xix. II,

Of Sanctification. 25t

ence ; besides which, some have had a liberal educa-
tion, and applied diemselvcs to the study of philosophy ;
and also have enjoyed some special acts of the common
providence of God, repressing, restraining, and curbing
innate corruption, and, on the other hand, exciting them,
to the practice of a much more regular life, than the
common herd of mankind : so that these virtues had no
higher original than nature, excited by the assistance of
common providence : The Gentiles do by nature tiie
tilings contained in the law^ andshezo the xvork of the law
tcriiten in their hearts*

LXIX. But the practice of Christian holiness has it»
rise, 1. From ///(? *S);;/n7 o/o^/'«C(^, which Christ has me-
rited for, and bestows on his elect ; zvhom the zvorld
cannot receive, because it seeth him not, neither knoiveth
him ;f who, seeing he is the Spirit of Christ, excites,
in the elect, even the very same motions and inclina-
tions of soul which are in Christ, and moulds and forms
the whole life of Christ in them : so that they act, not
by their own virtue or strength, nor by any innate prin-
ciple of natural life, but by supernatural grace, and the
virtue of Christ : Not I, but the grace of God, zvhich i^
zvith me /J and. Let us have grace, zchercbi/ zve inay
serve God accept ablij.^

LXX. 2. From faith, zvilhout which it is impossible
to please God. !j For euaristesai, to please, signifies
here to w^alk before God ; as is evident from the forego-
ing verse, where the apostle says, that Enoch, before
his translation, had this testimony, that he pleased God.
By which words he undoubtedly has an eye to what we
have. Gen. v. 24. And Enoch zcalked zcil-h God, and he
zcas not, for God took him. For to walk with God,
the Septuagint every where translate euarestein to

* Rom. ii. 14, 15. f John \\v. 17. J 1 Cor. >;v. 10, § Hcb^-
xii, 28, Ii Heb. xi, 6.

IJa'J

Of' Sanctification.

Theo, to please God: who also, in some places, ren-
der SHERETH, to serve, by the same word. The apos-
tle here imitates their way of speaking ; in like man-
ner, as Tit. ii. 9. where he enjoins servants, en pas in
EUARESTOus EitiAiy iji all t/ufigs to please them ; that
is, so to behave, as in every thing to do what is well
pleasing to their masters.

LXXI. But faith, without which nothing can be
done that is acceptable to God, is that virtue or grace,
which is the beginning of the spiritual life, or the first
work of the Holy Spirit uniting us to Christ. And
there are various ways to prove that without this a man
can do nothing that is good. 1. Seeing faith appre-
hends and applies to itself all the efficacy of Christ's
merits, it has a power of purifying the heart. Acts xv.
9. But so long as that fountain of the heart is impure,
nothing pure can flow from it : For unto them that are
defiled and unbelieving is nothing pwe ; not even their
food j but their mind and conscience is defied,^ On the
contrary, the end of the commandment is charity, out of
a pure heart, and of a good conscience, and of faitli un-
feigned.^ 2. By faith we are justified, and restored to
the favor of God. Now, it is necessary, that the per-
sons of sinners be acceptable to God in Christ, before
their works can be so. For how can the work of that
man please God, who is an abomination and execration
to him ? First God had respect to Abel, tlien to his of
fering.X " Be it far," says Augustine,§ " that any one
should be really virtuous, who is not righteous. But
be it far, that he should be truly righteous, who does
not live by faith: for the just shall live by faith." 3.
Jt is not possible, that any one can truly love God, and
endeavour, from a principle of love, to do what is ac-

5 Tit- i. 15. t I Tim. i. 5. + Gen. iv. 4., § Lib. iv. GonUa
Julianuir, c. 3»

Of Sanctification. ^.^3

ccptable to him, unless he know him to be such, as he
manifests himself in Christ the Mediator. But it is the
proper work of faith to behold God in Christ -, and thus
failh xvorketh by love* 4. As faith first unites us to
Christ, so it continually draws virtue, cfficacv, and life
from, him, by a spiritual suction and attraction, whore-
by we may be enabled to act in a holy manner : The
Ufe zvhich I live, I live by the faith of the Son of God. \

LXXII. But, besides that common faith, which is
the fountain of all spiritual life, another more special
faith is requisite' to the goodness of our actions, con-
sisting in a certain persuasion of mind, that the work
we undertake is good and holy, or at least lawful, and
no where prohibited. For whoever does anything,
about which he is not certain, that it is acceptable to
Go4, does by that very action shew, that he is not af-
fected with a due reverence for the Deity, nor endea-
vours, as is fit, to avoid the displeasure and indignation
of God. And to this, I imagine, the apostle has an
eye. He that doubteth ; that is, who is not persuaded in
his conscience, that he may lawfully eat of any food ; is
condemned, if lie eat ; that is, is judged to have acted
amiss : became he eateth not of faith, for zohat soever is
7wt of faith, is sin. For here the apostle presses w-hat •
he had enjoined. Let every man be fully persuaded in his
oxvn mind.^

LXXIII. 3. The practice of Christian holiness flows
from the love of God, and consists in that very ambition
of doing what is acceptabje to God, which we have re-
commended from 2 Cor. v. 9. And in this matter
Christian holiness surpasses all the virtuous actions of
the Heathen, who were very justly commended, if
what they did proceeded from the love of that virtue
they were acquainted with : but as that lo\e did not as-
* Gal. V. S. t GaL ii. 20. * Ro:::. x:v. 23.

25t Of Sanctificationt.

cend to Gcd himself, but centei^d in a created, nar,
and a very defective thing, such as their virtue was, it
was not a holy love, but a vicious affection, which in-
directly and sinfully terminates in man himself.

LXXIV. Jansenius* has treated distinctly and at
large on this subject ; where he speaks to this purpose.
'''■ This therefore was the proper defect of philosop-hical
virtue, even when purest, that, being delighted with a
certain ruinous height of virtue, they earnestly desired
it for this end, that they might be great in their own
esteem, delight and please themselves ; whereas it be-
came them to please God, or the truth, as Augustine
speaks. This vice of self-pleasing so closely adheres to
those, who seek not to please either God or men, that
it is not possible such persons should not fall into it.'*
To M'hich he immediately subjoins f " Whoever lifts
not up his eyes to God, in order to please him from the
beauty of virtue, but admires it alone, as the end of
good, the fairest and the most exalted ; it is impossible,
that either desiring it, he should not thence please him-
self ; or not willing thence to please himself, he should
desire it. Seeing it is altogether necessary, that the
soul of man should delight in something, with what
other object, pray, can a soul alienated from God, be
delighted, and looking down, as we suppose, with con-
tempt on the other meaner creatures, than with what
he imagines to be most excellent among created things?
But this is the mind itself, nov/ adorned with virtue ;
which ornament it judges the most becoming of all.
He therefore necessarily pleases himself from his virtue^
who desires not by it to please either God or other men."
All which is sound and solid.

LXXV. Christian virtue therefore has a deeper and
b<^tter original, than any love of virtue whatsoever, or
■■*• Lib. iv. de statu naturcc lapsse, c. 11. & sec^.

Of Sanctification. 255"

than any complacency in one's own actions. But laith,
•which represents God to the soul, as infinitely good,
and perfectly holy, and the most bountiful rewarder of
good actions, as also his laws, as full of equity and jus-
tice, causes the soul to be fired with the love of a gra-
cious God, and of his most equitable laws, and to deem
nothing "preferable to, nothing more valuable tlian, by a
conformity to those laws, to resemble him, in his mea-
sure, in holiness, and, in that resemblance, to please
him : that God looking down, as it were, out of him-
self, and from heaven, may also find upon earth, what
to delight himself in, as his copy : which is the highest
pleasure of a holy soul. So that it loves not virtue for
itself alone, but for God, whose image it is, and whom,
in the exercise of virtue, it pleases. From this love to
God springs the practice of true holiness.

LXXV^I. I cannot but transcribe an excellent pas-
sage of Clemens Alexandrinus to this purpose, who*
thus gives us the picture of a holy person. " Fie who
obeys the bare call, so far as he is called, labours after
knowledge, neither from fear, nor from pleasure. For
he does not consider, whether any profitable gain, or
external pleasure, will ensue, but being constrained by
the love of what is truly amiable, and thereby excited
to his duty, he is a pious worshipper of Gcd. "Were
we therefore to suppose him to have received from God
a liberty to do what was forbidden, without any appre-
hension of punishment j nay, moreover, had he a pro-
mise of receiving the reward of the blessed j and be-
sides, was he persuaded, that his actions should escape
the notice of Go»d (which by the way is impossible) he
could never be prvjvailed with to act contrary to right
reason, after he had once chosen what is really lovely
and eligible of itself, and on that account to be loved
* Strom, lib, V. d. 532.

25G Of Sanctificatiok".

and desired." Than which what can be said more su-
blime ?

LXX^'^II. Fie would have a holy or sanctified person
do every thing from a principle of love. " It becomes
him who is perfect, to be in the exercise of love, and
hence endeavour after the divine favor and friendship,
while he performs the commandments by love." But
this love has not renown, nor any other advantage, but
virtue itself, pure virtue, for its object. " And so he
frames his life alter the image and resemblance of God,
no longer for the sake of renown, or as the philosophers
speak, EUKLEiAN, of a splendid name ; nor from the
view of reward, either from God or men." Moreover,
what renders virtue amiable to him, is not that philoso-
phical agreement it has with right reason ; but because
he beholds in it a resemblance to God, than which no-
thing can be imagined more amiable : for thus he de-
scribes it : What is *' truly good," he calls " truly desi-
rable," saying, " it is good by an assim^ulation to God
to become Impassive and virtuous."

I.XXVIII. Yet we are not so to understand these
things, as if in the practice of holiness, we were not
allowed to pay any regard to our own advantage, and
that all love of ourselves ought in this case quite to be
banished. We are not only allowed, but commanded
to love ourselves. Nor are we bound to love our neigh-
bour, without a love for ourselves. And this is not a
written, but a natural law, which we have learned
from no other quarter, but have received it from nature
herself: No man ever yet ha fed his onm flesh, but nou-
rishelJi and clierishetli if* We may be lawfully stirred
up to the dihgent practice of holiness, by this love of
ourselves. God himself, by this enticing motive, in-
■V itcs his people, promising that their Labour shall not be

* Eph. V. 29.

Of Sanctification. 257

in vain in the Lord.'* And to what, pray, tend all
those promises, by which he has recommended his com-
mandments to us, but that, being excited by a desire
of them, we should more cheerfully obey him ? Not to
love the promised good, is to throw contempt on the
goodness of a promising God. By the love of them not
to be stirred up to piety, is to abuse them to some other
purpose, than that to which they are intended by God.
David himself confessed, that the commandments of
God were, even on that account, inore to be desired
than gold, yea, than much^fine gold : sweeter also than
honey, and the honeij-comb ; because in keeping of them
there is great rezoard.-f And the faith of Moses is, for
the same reason, commended, because he had a respect
unto the recompence of the rexvard.\ Nay, that faith is
required as necessary for all who come to God, where-
by they may believCj that lie is the rewarder of them
that diligently seek him.^

LXXIX. But then, here also the love of ourselves
ought to spring from the love of God, be subordinate
thereto, and rendered back to him. We must not love
God on our own account, so as to consider ourselves as
the end, and God as the means, by which we arc made
happy in the enjoyment of him. But because we axe
God's property, whom we ought to love above all, there-
fore, for his sake, we arc bound to love ourselves. We
are further to seek our own good, that therein we rnay
taste the sweetness of the Lord, and that thereby we
may be so much the more improved and enriched as
God's peculiar treasure. Thus the love of ourselves is
at last swallowed up in that ocean of divine love. Of
this we shall speak a little presently.

* 1 Cor. XV. 5S. t Psai, xlx. 10, 12. ; ^eb. xi. 26', § V^ir. 6,
Vol. II. I i

258 Of Sanctification.

LXXX. Let us now consider the rule or standard of
holiness. Philosophers made the nature of man, right
reason, and the examples of excellent men, the rule. A
few of them spoke of the precepts of God, and of the
example, which he gives us, but that, indeed, in a very
slender manner. Of the nature of man the Emperor
Marc Antonine speaks thus.* *' Wherein consists a
happy life ? In doing those things, which human nature
requires." They are for ever talking of right reason.
And of the examples of illustrious men ; see Seneca,
epist. 6, 1 1, 25.

:. LXXXI. Epictetus speaks things a little more sub-
lime concerning the precepts of God, than could have
been expected from a Heathen. He protests, in Arri-
an. lib. iii. c. 24. towards the end, that he would live
and» die before God, " as thou hast required," says he,
'' as free as thy servant, as knowing what thou com-
mandest, and what thou forbiddest." And a little af-
ter, " Do not I wholly tend towards God, and his pre-
cepts and commands ?" And Hb. iv. c. 7. " I am set
at liberty by God, I know his commandments." And
in the same book, c. 3. "I am set free, and am the
friend of God, that I may willingly obey him." And
a little after: " Wherefore I cannot transgress any of
his commands." And to conclude : " These are edicts,
I must be the interpreter of them, and must obey them,,
before the precepts of Massurius and Cassius."

LXXXII. Sometimes also they have spoken of the
imitation of God, and of conformity to him. Seneca,
de benefic, lib. I.e. 31. " Let us imitate the gods^."
Marc. Antonin. lib. 5. § 27. " We must live with the
gods j" and lib. 2. § 5. " live a divine life." Clemens,
Strom, lib. 2. p. 403. *' Plato the philosopher defining

* Lib. viii. § 11.

Of Sanctification. '2Si^

happiness, .says, " It is an assimilation to God, as far as
may be." See above, chap. 5. § 2.

LXXXIII. These things arc spoken indeed in a
lofty strain : but yet, as they had not the knowledge of
any other laws of God but those suggested by nature,
and are inscribed on the conscience ; which prescribe
the duties of holiness only in general, and in a very con-
fused and imperfect manner : and as they knew not the
true God in his perfections, nor ever beheld him in his
sanctuary, what they had for the rule of their virtues,
was very defective.

LXXXIV. But Christian holiness has a.far more ex-
cellent rule to go by, whether we consider its precepts
or examples. Its precepts are taken from the most per-
fect law of God ; not only that, of which the rubbish,,
and, as it were, the faint shadows of a passing image,
still remain in the conscience of a natural man : but also
that, which, with so much magnilicence of heavenly
glory, God formerly published before the full assembty
of his people, wrote with his own finger on tables of
stone, enlarged with the plainest expositions of the
prophets and inspired penmen, and which, by the se-
cret efficacy of his Spirit, he writes on the hearts of the
elect : which is the most exact expression, not only o{
Ills most holy will, but also of his nature and perfec-
tions, so far as they are imitable by man : nor does it
only regulate and order the external actions, and con-
versation ; but also reaches to man's most inward parts,
directs the inmost recesses of the heart, and roots out the
deepest fibres of vice, even to the very first motions of
rising concupiscence ; which, in fine, raises man to a
perfection worthy of God .

LXXXV. This is that law, which God gave in
charge to Israel,* bi/ xvJiidi t a c h d i l v a d i r he mack

* Pial, cxlvii. 19. '

2G0 Of Sanctification,

them great and glorious,'^ so that, in an astonishing
manner, they excelled other nations,f in which are
RABBI M MEGALEiA, the viost ample instructions (great
things "iOrittenlJ the excellency of which, and not their
cxcelJency alone, but also their most exact pt-rfection,
the psalmist has nobly set torth ;§ and indeed so great
was the perfection, that he could find no end to it, as
he found in other perfections. j| And certainly the more
a man is engaged, w^ith an attentive mind, in the pro-
found meditation of this law, the more distinctly he will
Understand, that he is far from forming in his mind a
perfect notion of that holiness prescribed by it. The
Lord Jesus has said all in a few words, and comprised
the whole sumnjary of the law, calling out to his disci-
ples (but who can understand the full force of those
words ?) Be ye perfect^ even as your Failier, iciiicli is in
heaven, is perfect.^

LXXXVI. Besides those most holy laws, the belie-
ver has illustrious examples of virtues for his imitation ;
and those not of one kind or order. The first that here
occur are the saiiits that are in tlie earth, and the excel-
lent, in ivhoni is all his delight** We have no occasion
to set before your eyes a Socrates, a Zeno, a Cato, or
a Lcelius, whom Seiicca recommends for this purpose.
We have men actuated by the most noble and generous
Spirit of God, patriarchs, prophets, apostles, and the
like heroes of both sexes, whom God himself has ho-
nored with familiarity, with encomiums, and commen-
dations ; wiiose manner of life he took care to have ex-
actly described in the most sacred volumes o!^ our reli-
gion, and whose number is so great, that Paul calls them
a cloud of witnesses, by whose example we may be

* Is. xlii. 21. t Deut. iv. 6, 7. i Hos. viii. 12. § Psal. xix.
S, &:c. H Psal. cxix. 9G. ^ I\Iattb. v. 4S. -^* Psal. xvi. S.

Of Sanctification. i?61

animated to run, with constancy, the race of piety.*
These are proposed to us for our imitation. f

LXXXVII. However, as the most excellent saints
on earth have had their blemishes, prudence is neces-
sary in this case, that we may propose, for our imita-
tion, only those actions of theirs, which are the most
consonant to the standard of the divine law ; where
they have departed from the rule, let us be admonished
by their mistake, and learn to walk uprightly. For
this end Nehemiah wisely proposes the examj)le of So-
lomon, Neh. xiii. 26. Nor is it without singular ad-
vantage to us, that the backslidings of the holy men of
God are recorded in the sacred writings. Spots appear
no where more disagreeable, than when seen in a most
beautiful face, or on the cleanest garment. And it isf'
expedient, to have a perfect knowledge of the filthintess
of sin. We also learn from them to think humbly of
ourselves, to depend on the grace of God, to keep a
stricter eye upon ourselves, lest perhaps we fall into the
same or more grievous sins. J

LXXXV'III. But our Lord would not have us with-
out perfect examples, and therefore he raises the medi-
tations of his people to the inhabitants of heaven, the
choirs of angels, and spirits of just men made perfect,
whose conversation he recommends even in our daily
prayer, as it is in heaven. These being filled witli the
clearest light, and flaming with the purest love, and
continually beholding the face of God, and being whol-
ly conformed to him, incessantly shew forth the praises
of their Creator, and execute his commands wii:h in-
credible alacrity. § The sacred writings testify this con-
cerning them. And faith not only believes, but sees

* Heb. xii. 1. f 1 Cor. iv. 16. & nI. 2. V\\\. iii. 17. Jjm. jv.
10. Heb. xiii. 7. + Gal. vi. 1. § Is. vi. 2, 3. Psal. ciii. '20.
Rev. iv. 8, 9, 10, 11.

2C2 Of Sanctification.

tins ; for, being endowed with the quickest sight, it
penetrates within the vail of the heavenly sanctuary,
and, as if mixed w^ith the quires of the heavenly inhabi-
tants, views those exerci:ies of the most consummate ho-
jiness, with the love of which the believing soul cannot
fail to be inflamed.

LXXXIX. But yet, as it is very desirable to have
likewise an example of perfect hohncss upon earth ;.so
God has not suilercd us to be without one ; for he send-
ing his own Son fi'cm heaven, he hath left us the bright-
est pattern of every virtue, without exception, that zee
shoiildfolloxv his steps * It was a part of Christ's pro-
phetical office, to teach not only by words, but by the
example of his life, and so, both in his words and ac-
tions, to say. Learn cf nie.-\ The imitation of him is
often recommended by the apostles. J

XC. It has been very well observed by a learned
person, that we are to distinguish between imitation^
whereby we are said to be mimetai, imitators of
Christ,§ and between follGzviiig, by which we are com-
manded to follow Christ: Folloio me ;\\ and, Folluzv
after 7716.^ For the former denotes a conformity to an
example : the latter, the attendance of servants, going
after their masters : which words are generally con-
founded by writers in their own language, though they
ou'jht bv no means to be so.

XCI. As we have already often inculcated, that
Christ is to be considered in a threefold respect, as man,
as Mediator, and as God : it remains to inquire, in what
relation or respect he is given us as an example. And
first, we are not to doubt, liiat ^is he represented, in his
human nature, the image of God, in which the first
man Was created, and possessed and practised all the

* 1 Pet. ii. 22. t Matth. xi. 29. ; 1 Cor. xi. 1. 1 Thess. i. C.

1 John ii. t;. § I Cur.y.i. 1. ^ Malth.xvi. 2 k % Matth. x. 2>^.

Of Sanctification. 263

virtues due by a rational creature, without any defect ;
in so far he is, in the -most perfect manner, proposed to
our imitation. Certainly, this world was hitherto desti-
tute of such a patern, ever since the fatal apostasy of our
first parents, viz. to have a man, who, being untainted
with vice, hohj, JiarmltsSy undefiled, might, as a living
and breathing law, converse among his brethren. Such
a one God has exhibited to us in Christ. It is a plea-
sure to him who loves holiness, to behold a most exact
delineation of it in the written law of God. But what
is that delineation but a picture } It is indeed exact, and
painted in natural colours ; but yet it is a picture only,
without flesh and blood, without life and motion. How
much greater therefore is the pleasure, to behold the
same holiness, which is pourtrayed in the law, living as
it were and animated in Christ .^^

XCII. As to his mediatorial office, what was pecu-
liar and proper to it, as the grace of his mediation,
whereby w^e are reconciled to God, and that eminent
dignity, by which Christ has the peculiar honor of being
Prophet, Priest, and King ; in sum, whatever belongs
to that more excellent name, which was bestowed on
Christ above his fellows : all this we are neither to imi-
tate, nor follow the example of those, who pretend to
be imitators. Tlicrc is one mediator between God and
inen^ tlie vian Christ Jesus*

XCIII. Nevertheless, bcllcve-rs, after the example of
Christ, and from a participation of his unction, have
the honor of being prophets, priests, and kings.f And
consequently, it is incumbent upon them, to conform to
the example of Christ, in the spiritual discharo;e of
those offices. In which, however there is so great a
difference, that besides partaking of the name, and
some small analogy, scarce any coincidence can be ol>
* 1 T\:n. ii. 5. + Tosl ii. 23, 1 Fct. it. 5. Rev. i. (5.

2Gi -Of Sanctification".

served. For the prophetical, sacerdotal, and regal oiH-
ces of Christ are of a far different nature from ours.
■ XCIV. But those virtues which Christ discovered in
tlie discharge of his offices, are i by all means proposed
for our imitation ; as the demonstration he gave of his
humilitv, faithfulness, love, patience, zeal, and constan-
cy in the whole discharge of his officer ; as also his not
intruding into them without a call ;* his faithfulness to
him, who had appointed him ;"]* his not seeking his own
advantage or profit ;;j: his not sinking under the re-
proaches and contradiction of sinners ;§ the zeal for
God's house that had eaten him up ;]! his not seeking
his own, but the glory of his Father in all things ;^ and
a great deal more to the same purpose.

XCV. In fine, even as God, he, together with the
Father and Holy Spirit, is a pattern to us of the purest
holiness.** The holiness of Je hoi- ah is so great an or-
nament of his other perfections, that, without it, all the
rest would be unworthy of God. Hence he is said to
be glorious in holiness ^ff and we are particularly com-
manded to celebrate the memorial, or give /hanks at the
remembrance of his holiness ;JJ after the example of the
Seraphim, who, after they had repeated the threefold
praise of the divine holiness, added. The xvhole earth is
full nf Ji is glory. ^^ God invites his people to imitate
this holiness j has set it before them in his word for
their contemplation ; that, while they admire his beauty,
they may be iniiamed with the love of it, and gradually
transformed to that image.

XCVI, In the third place, we proposed to speak of
the e7id of Christian virtues, or graces ; which must

* Heb. V. 4, 5. f Ileb. iii. 2. % Phi!, ii. 4, 5. § Hcb. xii.
2, 3. ij Johnii. 17. ^ John viii. 49, 50. *-^- Levit. xi. 44. and
■xix. 2. Matth. V. 48. Eph. v. 1. 1 Pet. i. 15, 16. ff Exod. xv.
U. XX I'sal. XXX. 4. andhxix. 12. f§ Is. vi. 3.

Of Sanctification. 265

needs be of all others the most excellent. The true be-
liever does not therefore apply himself to the practice
of holiness, to gain praise and reputation with men ,
which was the fault of the Heathen and the Pharasees,
of whom our Lord testifies,* t/iat they have their reward.
He does not aim only at his own advantage, either in
this or in the life to come, from a mercenary self-love ;
which all those do, who, endeavouring to establish
their own righteousness, cry out that all motives to piety
are destroyed, where the merits of good works are ex-
ploded. He does not only pursue after that tranquillity of
soul, which is pleased with what he has done, and which
virtue or holiness, when properly esteemed, usually be-
stows on those wlio love it. The intention ot the godly
is far more pure and sublime, whereby they are carried
out both towards God, themselves, and their neighbour.

XCVII. Above all, they seek the glory of God. Thisr
they lovei desire its enlargement, and promote it with
all their might : Let such as love thj/ salvation, say con-
tinually. The Lord be magnified.-\ Hither in all their
e?iercises they tend, proceeding in an inoffensive course,
until the day of Christ ; being ^jilled xcitii the fruits of
righteousness, zuhich are by Jesus Clirist unto the glory
and praise ofG'od.\ They v/ho have the love of God
for the source and principle of their works, cannot but
have the Horv of the same God for their end. For
whoever has an ardent love to God, will likewise above
all things, love what is most beloved by him. But
such is the love that God has to his own glory, that
whatever he does is with a view to, and for the sake of
that : wherefore all things are of him, in order to be
again to him, and to him be the glory for ever.^ In this
respect the saints are like to God, because in all their

* Matth. vi.5. f PsaLxI. 16. + Phil. i. 10, 11. § Rom. xi. 36\

Vol. II. K k

1266 Of Sanctificattoit.

actions they have the glory of God before then* cyc«.
Whether tliereforeye eat or drink, or whatsoever ye do,
do all to the glorrj of God *

XCVIII. Yet these things are not so to be under-
stood, as if in all and every particular, even the most
minute actions of life, it was necessary to have that ex-
plicit intention of glorifying God by them. For this is
not practicable in the nature of things. How^ever, it
ought universally to be the firm and fixed disposition of
the children of God, that they be so consecrated, and
dedicated to God, as, for the future, neither to think,
speak, meditate, nor do any thing, in which some ex-
pression of the perfections of God, and manifestation of
his glory, may not appear. For what is sacred or dd-
voted, cannot, without a considerable injury to him., be
applied to profane uses. They are not their own :
therefore let it be unlawful for them to propose to them-
selves this end ; only to seek what they imagine to be
profitable to the flesh. They are not their own : let
them therefore, as far as may be, forget themselves and
theirs. . They are God's : let" them therefore live and
die to him. They are God's : let his wisdom therefore
over-rule all their actions. They are God's : let there-
fore all the parts of their life tend to him, as their only
lawful end. And in this secret self-denial, and surren-
der of ourselves to God, that we may firmly propose to
do all our works with a holy respect to him, consists
this glorifying of God, of which we now speak.

XCIX. For instance, a person then eats and drinks
to the glory of God, when, confessing himself unworthy
to enjoy this life and the conveniences of it, he praises
that bountiful favor of God, which abundantly bestows
nil things upon him, and above all admires that im-
.mens-e love of the Lord Jesus, who willingly was des-
* 1 Cor. X. 3h

Of Sanctification. 267

titute of all the dainties of life, and submitted to drink
vinegar and gall, that his people, through the favor of
God, mijrht eat the fat and drink the sweet : when also
he does not delight so much in the creatures and the
gifts of providence, as in the Creator himself and the
Giver ; tasting, to his unspeakable pleasure, how sweet
the Lord is : when from his heart he proposes faithfull)
to employ his life, which is lengthened out by thes>
means, and all his faculties, which arc tlius continually
refreshed, to the service of God, who gave and pre-
serves them : when, in fine, he rises in meditation^
from the delights of this natural life, to the almost im-
speakable pleasures of a future and heavenly life ; and
having a prelibation of them in thought and faith, with
a grateful heart, tunes up a song of love to God : " Lordi
if thou dost such things for us in the prison, what wilt
thou do in the palace ?'"

C. Here I chuse to transcribe some things from the
Jewish catex:hism of Rabbi Abraham Ben Chanania Ja^
gel, published first at Venice in 1595, under the title
L^KACH T^B, afterwards reprinted at Amsterdam
1658, and at last exhibited to the Christian reader, with
a Latin version, 'by John Benedict Carpzovius, Intrc-
ductione in Theologiam Judaicam, c. 9. p. 74. Where
the Hebrew catechist instructs hi& disciple in this man-
ner r " Let all thy works be done to the glory of the
divine name, and to the honor of the blessed Creator.
In all thy ways think of him ; when thou walkest in
the w^ay, when thou risest up or liest down. For in-
stance, when thou eatest, know, that the blessed God
has, by the power of his wisdom, created thy food, and
given it virtue to be converted into the substance of him
who is to be nourished by it. When thou goest to sleep
in thy bed, consider with thyself, that God ordained
sleep for the benefit of man, that his body mi^ht rest.

2G8 Of Sanctif-ication.

and his strength be recruited, and himself rendered fit
and sound for serving his Creator. And thus, in all
thy other bodily actions, take care to give glory and
praise to God : for, by this means, all thy works shall be
to the glory of the divine name, whose providence will
keep close to thee, and direct all thy actions."

CI. Next to this glory of the divine name, a holy per-
son may also, in the exercise of his virtues, or graces,
have a regard to himself, and endeavour, i. To have
the assurance of his own eternal election by -God, his
internal vocation, his faith and communion with Christ.*
2. To rejoice in the testimony of a conscience void of
offence, and in that composure of mind, which is the
consequent thereof t 3. That, by proving the sinceri-
ty of his love towards God by holy actions, he may en-
joy for himself that love and familiarity of God, which
Jesus J has graciously promised to those that love him.
4. That, in the habits and dispositions of his soul, and
the actions flowing therefrom, he may gradually become
more like the Supreme Being, and so more glorious and
happy. § 5. That, by proceeding in this w^ay of holi-
ness to eternal glory, he may live at ease, and in assu-
rance of his salvation. jl

CII. Nevertheless Christian holiness teacheth us to de-
sire all these things, not to rest in them, as our ultimate
end, but even to direct them to the glory of God. For
the more abundantly any one attains to what we have
just now only mentioned, the brighter docs the splendor
of the divine perfections shine forth in him. The good-
ness and bounty of God magnificently discover them-
selves in this reward of virtue. The beloved spouse of
Christ, whom he will one day present without spot, and
glorious to God the Fatlicr, becomes the more adorned.

-^- 2 Pet. i. 10. t 2 Cor. i. 12. t John xlv. 21, 23. § 2 Cor.
iii. IS. 11 1 Co;-, ix. 2't,— 27.

Of Sanctification. 269

The high value of his satisfaction and merits, is duly-
esteemed from the happiness bestowed on the saints.
The saints themselves, being enriched with those re-
wards of their virtues, are the better furnished and fit-
ted for celebrating the praises of their God. And thus
it is that the godly, while they aim at the happiness pro-
mised to them, and seek their own glory in the proper
order and measure, at the same time ixy'oice in hope o/
the glory of God* For then they are rendered .happy,
ivhen God is glorified, and admh'cd in (hcm.f

cm. In fine, works of piety are also adapted to gain
over our neighbour to God. The lioly soul never satis-
fies itself in glorifying God ; but wishes to have many
companions employed in the same work : to obtain whicli,
he causcth his light to shine before ?ncn, that they viwj
see his good xcorks, and glorify his Fatlur, nhich is in
heaven.\ And having a hearty desire for the salvation
of his neighbour, he very willingly employs every means
to bring him to the good old way. For this purpose,
as nothing is more effectual than a holy life ; so Peter
calls upon Christian wives to apply thereto, tiiat if any
obey not the zvord, they also ?nay, xoitJiout the word, be
icon by tlie conversation of the ivives.^ And certainly^
whoever are made partakers of that extraordinary grace
of God, so as to be translated out of darkness into his
marvellous light, will labour, by the reflected rays of
divine love, also to enlighten, inflame, and make others
partake of the same happiness with themselves. Than
which study what can be conceived more holy or more
praise-worthy.

CIV. This is that generous holiness which the Spirit
of grace powerfully operates in the elect, and which he
continually promotes by the use of various means. The
use of these means is required of man, yet so that their

*iloni.v. 2. t 2Thess. i. 10. % xMaUli. v. 16. § 1 Pet. iii. 1.

i?70 Of Sanctification..

efficacy depends on the blessing of God alone. Kar^
it is not without the interposition of God, that man can
and will savingly use those means. For daily experi-
ence teacheth us, how dull and languid we usually are
in those things, when the influence of the Spirit either
ceases, or is but small. • Among those means of sancti-
lication, the following deserve to be most recommended.

CV. We Justly give the first place to ilie ivorcl of God,
and the devout vicditation of it. God sanctified us
through his truth y and his zcord is truth* As it pro^
ceeds from the Holy Spirit, it has the characters of the
divine holiness imprinted upon it ; and as, in every
part, it sends forth the most fragrant odour of holiness,
so it inspires the pious reader with it, though perhaps
he may not understand all that he reads : which Chry-
sostom has likewise observ^ed :-|" "Even though thou
dost not thoroughly understand the contents, yet even
the reading begets a very great degree of sanctilicar
tion."

CVI. Now, whatever is contained in the word of God
is directed to this end. The precepts of the law, which
exhibit the exactest delineation of holiness,, are adapted
to inflame the soul with love to it. J The ihreatcnings
annexed to the law, ^wA "Ctv^ recorded instances o^\kvo'i,t.
judgments, by which God has punished sin, are so ma-
ny powerful dissuasives from ir.§ The very ample jOro-
■)nlses made to godliness, and the blessings wherewith
the liberal goodness of the Deity has enriched the god-
ly, who love and worship him, are so many incentives
to holiness.!! The examples of the saints so teach, as at
the same time to allure.^ Their very stumblings and
falls remind us of our weakness, inculcate humility,
teach us to take heed to oursch^es, and point out what

* Johnxvii. 17. f Orat. 3. in Lazar. X Psal. cxix. S. 9, 10.
§ 1 Cor. X. 6\ 11. II Is. lii. 2j 3. «J Hcb. xii. 1.

Of Sanctification. 271

lliinsfs Vv'c oufrht to avoid.* But notbinfj more effccjtu-
ally persuades to piety, than the doctrine of grace re-
vealed in the gospel j-f and whoever abuse it to lascivi-
ousness, never knew the truth, as it is in Jesus : For
the ivord of the trutJi of the gospel, in all /he zcorld hring-
eth forth fruit, since the day men heard of it, and knew
the grace of God in truth. 'I

evil. But in order that a person may obtain this
fruit of holiness from the word of God, it is, 1 . To be
diligently, daily, and carefully attended to, and, as
Chrysostoi^ speaks, it is to be read ni/h a mystic si-
lence, or profound attention. § 2. It is to be diligently
heard : for the public preaching of the word has very
excellent promises. || 3. When read and heard, it is to
be laid up in the inward treasure of the soul, there to
be kept as the most valuable treasure.^ 4. liet not
so, as to be kept in some remote corner of the memory,
there to rot in mouldiness and dust ; but at times it is
to be brought forth, and made the object of holy medi-
tation : whereby the soul by chewing, ruminating, and
sucking as it were, attracts, and turns into its own sub-
stance, that quickening and nourishing juice, that is to
be found in the word of God.** 5. It is expedient to
have always at hand some powerful striking passages of
scripture, wherewith you may be armed against the at-
tacks of sin, and excited to duty. This was what the
Lord meant, when he ordered Israel to bind his words
as a sign upon their hand, and to have them as front-
lets between their eyes.ff Why between their eyes ?
To be a rule erf life continually before their mind. "\Miy
bound upon their hand ? To put them in mind, that
knowledge was to be reduced to practice.

* Neh. xiii. 26. f Tit. ii. 12. t Col. i. 5, 6. § John v. 29.
II Rom. X. 14, 15, 17. ^ Jobxxiii. 12. Psal. cxiK. 11. Luke ii. 19.
** Psal. i. 2. Josh. i. 8. tt Deut. vi. 8.

w7'i Of Sanctification."

CVIII. ^\ry wisely, indeed, did the Emperor An-
'tonine address him:»''lf thus :* " As surgeons have al-
Tvays their instruments ready fc;r some unexpected ope-
ration, so have thou at hand thy philosophical principles,
in order to distinguish between things divine and hu-
man." Similar to this is wdiat Seneca has,-]- "Deme-
trius the Cynic was wont to say very well, that it is
more beneficial to have a kw precepts of wisdom in
rca/diness for practice, than to learn a great deal, and
not have it at hand for use. Again,J " Our Deme-
trius orders the proficient to hold these things fast, and
never let them go ; nay, to imprint them on his mind,
and make them a part of himself; and, by daily medi-
tation, to bring himself to that pitch, that what is use-
ful shall spontaneously occur, and what is wanted shall,
upon all occasions, directly present itself." What they
spoke concerning the precepts of wisdom, which Epic-
' tetus called procheira boethemate, ?-eadi/ aids,
we affirm concerning some striking passages of the di-
vine w^ritings, which it is expedient to have in such rea-
diness, that, on any occasion, they may spontaneously
cast up to the mind.

CIX. Seco7ullij, The attentive consideration of the
Lord Jesus is a most powerful mean of sanctification.
The vileness and hideous nature of sin no where more
clearly appears, than in the meanness, humiliation, and
sufferings of Christ. For what was it that clothed the
Eord of glory with the contemptible form of a servant ?
What overwhelm.ed the mighty Lion of the tribe of Ju-
dah with so great horror and anguish, that he was al-
most ready to sink under it ? What roused the cruel
bands of hell to arms against him ? What turned the
flowing rivers of heavenly consolations into the most me-
lancholy driiiess ? What mixed those bitters in the bit-
*■■ Lib. ill. § 13. t De beiu-fic. lib. vii. c. 1.- .^ c. 2.

Of Sanctificatioit. 273

ter cup of the divine fuiy, with which the Son of God's
love was almost struck with astonishment and amaze ?
Sin, certainly, was the cause of all.* Who that reflects
on this, will not be inflamed with the most irreconcila-
ble hatred to it ? Will he not endeavour to avenge him-
self of that hideous monster, which so cruelly afl^icted
his most beloved Lord, and which, unless it be first
slain, will, with the same fierceness, rage against all
those that give it a favorable entertainment ? Who can
prevail on himself to be again enslaved by that tyrant,
from whose chains, burning with hell-fire, he seriously
believes and considers, he could not have been deliver-
ed but by the accursed death of the Son of God ? Thus
the meditation of the sufferings of Christ causes us, be"
ing dead to sin, to live unto righ(e/)iis?iess.1f

ex. No where did the incredible love of God to-
wards wretched mortals more evidently present itself to
view, than in Christ Jesus ; which is calculated to melt
down the most frozen hearts, and kindle them into the
brightest flames of mutual returns of love ! For the love
of Chi'ist constraineth us, &c. J Whoever is deeply en-
gaged in the meditation of this, will he not cry out with
admiration, " Wast thou, most loving Jesus, scorched
no less in the flames of thy love for me, than in those of
the divine wrath against my sins ; and shall I be luke-
warm in returns of love to thee } Didst thou die for my
salvation ; and shall I not live to thy glory .? Didst thou
descend to hell on my account ; and shall not I, at thy
command, cheerfully walk in the way to heaven ? Didst
thou give thyself up for me to be tormented with hell-
pains ; and shall I not render myself to thee, to bear thy
yoke, which is easy, and thy burden, which is light ?"
It cannot be expressed, how much the pious soul, while
* Is. liii. 5. t 1 Pet. ii. 24. :;: 2 Cor. v. U, 15.

Vol. II. L 1

274 Or Sanctification.

intent on such meditations as these, will be displeased
with its own lukewarmness ; and wish he had a mind
a hundred-fold more capacious, to be all filled with the
love of Christ.

CXI. No where too does virtue or holiness itself
charm us with a more beautiful aspect than in Christ,
which, as we have also formerly intimated, is seen paint-
ed in the law, but here alive and breathing : and in such
a manner, that the more frequently it is viewed by the
eyes of the mind, it transforms the beholder into the
same image.* When Moses had been admitted to fa-
miliar converse with God on the holy mount, where he
spent forty days, the skin of his face shone with such
effulgence, that the eyes of the Israelites could not bear
it.f Thus it is with those who view Jesus the King of
glory in his beauty, with open face. The rays of the
heavenly Spirit, plentifully issuing from him, pervade
the inmost parts of the soul, and procure to them a new
vigour of spiritual life. To which the intent cojitem-
plation of the Lord Jesus greatly contributes. The
oftner that a believer beholds him in spirit, the more
clearly he knows his perfections, of which his holiness
is the ornament. The more clearly he knows them,
the more ardently he loves them; the more ardently
he loves them, the more like to them he desires to be-
come. For love aspires after a likeness to the beloved :
nay, in love itself there is already a great similitude :
jFor God is love.^ Moreover, the more ardently he
loves God, he will both the more frequently, the more
willingly, and the more attentively behold him ; and
thus often running round that circle of beholding and
loving, for ever returning into itself, he gains, by every
act, a new feature of this most glorious image.

* 2 Cor. iii. 18. f Exod. xxxiv. 29, 30. ^ 1 John iv. 8.

Of SANCTtFtCAtioN. 275

ex II. Thirclli/, To tliis contemplation of the Ivord
Jesus add (he practice of devout prayer, by which w^
may suck and draw from the most exuberant fulness of
Christ, and which he is ever most ready to impart, grace
for grace. God has promised to give all things to thocc
that ask according to his will.* Now, we can ask no-
thing more agreeable to the will of God, and which he
more willingly gives than his Spirit rf whoj as he is the
principal cause of our sanctification, so is the author
and finisher of it. Let this therefore be our daily prayer
to God ; Teach me tu do thi/ null ; let thij good Spirit
leadme into the land ofuprighfness.\ Keep back thy ser-
vant also from presumptuous sins, let them not have do-
minion over me : then shall I be upright, and I shall be
innocent from the great transgression. Let the zcords of
my moidh and the meditation of my heart be acceptable in
thy sight, O Lord, my strength and my redeemer.^

CXIII. Fourthly, Whoever seriously endeavours to
be a proficient, must in all things give himself up to
the government and guidance of the Holy Spirit.
Whenever he begins to work internally by his sugges-
tions, impulses, and emotions, we are with care and
solicitude to observe them ; and above all beware, that
wc don't despise and grieve the Spirit, or stifle his ope-
raltions.lj For the Spirit of God is a delicate thing ; he
deals by us as w^e deal by him. If with care and alac-
rity we follow his conduct, he will manifest himself to
us with a more cheerful and serene countenance, will
carry us forward to higher attainments, bring us nearer
to God and to heaven, and, abundantly favoring us
with his joys, make us cheerfully, and without weari-
ness, run the race that is set before us. But if we in-
dolently neglect his influences, he will not bear that af-

* 1 John V. 14. f Liike xi. 13. % Psal. cxiiii. 10. § FsaU
>;ix. 13, 14.. II Eph. iv. 30, 1 Thess. v. 19.

2T6 Of Sanctification.

front, but will withdraw with those his sweetest siuT"
gestions, leave us to ourselves, justly expose us to be
harassed by the devil and the flesh, and himself disquiet
us with his terrors : till being brought to observe, how
ill we have consulted our own interest by this indolent
carelessness, and how we are able to do nothing with-
out him, we have again reconciled him to us by hum-
ble prayer and supplication. Let us therefore readily
spread all our sails, while this heavenly breeze continues
to blow, lest, this prosperous gale dying away, or a
Storm coming on, our sailing to the fair haven of salva-
tion be intercepted.

CXIV. Fifthly y It is also expedient, that renewing
our covenant with God, we reiterate those promises, by
which we formerly bound ourselves to the sincere ob-
servance of his commandments : frequently saying, /
have sworn, and I will perform it, that I will keep thy
right eotts judgments* It was an excellent advice of
EpictetuSjf " You ought to swear to God, as soldiers
to their general. And to what are you to swear ^
That you will always obey him, never accuse him, nor
find fault with whatever he is pleased to bestow," &c.
And certainly that oath being thus renewed, if no other
advantage attend it, will be of use, 1 . To restrain the
soul, being put in mind of its late promise, from sin.
2. To quicken its indolence into zeal. 3. To raise it
when fallen, and teach it to mourn for its sins with
more than ordinary bitterness, especially as the guilt ot
treachery and perjury is added to all the rest.

CXV. SixUdy, Holiness is greatly promoted, if, by
a careful and frequent examination of conscience, you
recollect your deeds and v/ords, nay and your very
thoughts, that, with shame and sorrow, you may confess
to God, what you have done either altogether wrong, or
5 Psal. cxix. 106. f Apud Arrianuirip lib. I.e. 14.

Of Sanctification. 277

not suiHciently right, and endeavour to reform for ihe
time to come : or if, by glorifying- God for what you
have done well, and rejoicing in the testimony of a qui-
et conscience, you are animated with cheerfulness to
pursue that course ot religion you have entered upon.
David declares, that he acred in this manner, to the
great improvement of holiness ;* I thought on mi/ wuySy
and turned my fret unto thy testimonies.

CXVI. The heathens themselves have recommend-
ed this examination of conscience, and, if they made
not a false profession, were not negligent in the practice
of it. Antoninus says,f " Recollect with thyselt^ how
thou hast hitherto behaved towards the gods, thy pa-
rents, brethren, wife, &c. ; whether thou hast commit-
ted any thing towards any of them, either in deed or
even word, which did not become thee. J In every ac-
tion ask thyself. How far is this proper for me, may I
not have cause to repent of it?" Seneca,§ "The soul-
is to be called to a daily account. This Sextius did,
Bt the close of the day, when, before he went to sleep,
he would ask his soul. What evil of thine hast thou cur-
ed to-day ? What vice hast thou resisted ? In what re-
spect art thou become better ? — What therefore can be
more excellent than this practice of canvassing the whole
day ? What sleep is that which ensues on the review of
one's self ? How calm, how deep, and free, when the
soul is either commended, or admonished, and a secret
spy and censor of herself takes cognisance of her man-
ners ?" As to what Seneca adds concerning himself, the
reader may sec in the author. It is all excellent and di-
vine. But the chosen people of God are to endeavour,
not to be put to the blush, in this respect, by the Hesi-
then.

* ?sal. cxix. 59. -j- Lib. v. § 31. + Lib, viii. § 2. § Lib.
• ill, d(c ira, c. ^ii.

278 Of SAKCTIFICATIOlir.

CXVII. To conclude (for should I expatiate on every
particular, this chapter would swell to a large volume)
whoever would make progress in holiness, must willing-
ly and thankfully suffer admonition and reproof. It is
peculiar to God., and above human nature^ never to com-
mit sill, said' Gregory Nazianzen formerly.* But to
cure this evil no remedy is more salutary than prudent
and friendly admonition : As an ear-ring of gold, and
an ornament of fine gold, so is a wise reprover upon ajp
obedient ear.-f Hence faithful reproof is acceptable to
the godly : Let the righteous smile me, it shall be a
kijidness ; and let him reprove me, it shall be an excellent
oil, ivhich shall not break my liead : for yet my prayer
also shall be in their calamities.\ It was finely spoken
by whoever he was, whether Gregory Nanzianzen or
Methodius (for the author is not agreed on, as Gataker
has observed§) " I think it a greater happiness to be
reproved, than to reprove, as it is much greater for one's
self to be delivered from evil, than to deliver another."

CXVIII. There can be no doubt, but whoever care-
fully walks in this way, shall make very great progress
in sanctification, and daily arrive more and more at a
nearer conformity to the pattern set before him. How-
ever we are not to imagine, that ever any one in this
life can attain to that perfection, which God in his law
requires, that, being without all sin, he should wholly
employ himself in the service of God, with that purity,
that mtenseness of all his powers, that the divine holi-
ness itself could find nothing in him but what was
agreeable to it. The contrary is evident, 1. From ex-
press testimonies of scripture, in which it is asserted,
that none livetb, who sinneth not, stumbleth and falls

* Orat. \5. in plagam grandinis. f Prov. xxv. 12. % PsaL
cxii. 5. § Ad M. Antoninuiiij lib. vi. § 21.

Of Sanctificatiok, 279

not.* 2. From the humble, and no less sincere confes-
sion of the samts, who everywhere own their blemishes
and failings.f • 3. From an induction of examples. For
there are none, even of the most excellent among the
saints, whose actions are more largely described, but
have also some blemishes recorded, which, in some
measure, throw a shade on the light of the most shin-
ing virtues. These things are more notorious than need
to be repeated here : nor do we with pleasure mention
them. For so far are we from taking any delight in
the infirmities of the most excellent men of God, or
wishing to detract from their heroic virtues, when we
sometimes speak of their faults ; that, on the contrary,
we have an inward horror at the remembrance of them,
and deservedly tremble at the consideration of our own
weakness, because the latchets of their shoes we arc
not worthy to loose.

CXIX. The principal and proper cause of this im-
perfection is to be found in ourselves. And it is the
still-indwelling flesh, which, though really subdued by
the eflicacy of the Spirit, with respect to its reign,J yet
vexes the godly : and, as that unhappy incumbrance re-
tarded§ Atalanta, so also believers are greatly retarded
by this corruption in their Christian race j while the

* 1 Kings viii. 43. Eccl. vii. 20. Prov. xx. 9. Jam. iii. 2.
1 John i. 8. t Psal. xix. 12. Rom. vii. IS, 19. Phil. iii. 13, Ik
Is. Ixiv. 6. + Rom. vi. ll.

§ For the benefit of the common English reader, I would ob-
serve, that Witsius seems here to refer to the fabulous story of Ata-
lanta the daughter of Scha?nus king of the island Scyrus, who being
wearied with the importunity of her suitors, consented to have the
man that could outrun her ; bat on this condition, that he was to
die, vvliolost the race. This being the fate of several, others were
discouraged. But Hippomanes receiving three golden apples,
ventured to run with her, and at proper times, when she was like
to get the start of him, threw the apples, which she stooping to
gather, lost the race.

280 Of Sanctificatiow.

flesh continually lusting against the Spirit, hinders the
elect from cheerfully performing, what otherwise they
would earnestly desire to do.* By the Spirit the renew-
ed man certainly tends upwards': but the flesh soon
with great struggling pulls him down again ; as if one
should tie a heavy stone to the feet of one of the fowls
of heaven. With a courageous boldness believers enter
upon all the exercises of every virtue, or grace ;j- and
while they go on in all the strength of the Lord their
GodjJ they undertake what far surpasses the capacity
and powers of natural men, and thus, at a great pace,
they press forward to perfection, like those who hunt
down some wild beast in hopes to possess it.§ But in-
herent corruption, innate perverseness, heightened by
so many vicious acts, the sin that easily bes-ets us,\\ again
spoils and taints all. And this abides in man till his
death, " It dwells, but reigns not ; abides, but neither
^•ules nor prevails ; in some measure it is rooted out, but
not quite expelled ; cast down, but not entirely cast
out," as Bernard elegantly speaks.^ According to the
law of Moses, when. an earthen vessel was once cere-
monially unclean, it remained impure, till it was bro-
ken.** Such earthen vessels are we jff for after we
are defiled with sin, we do not attain to perfect purity,
till the earthen vessel of our body is broken by the
stroke of death.

CXX. When the apostle speaks of the conflict be-
tween the spirit and the flesh in a sanctified person, we
are not to think, that the conflict arises only from this,
that the glandida pinealis can be impelled on one side
by the soul, on the other by the animal spirits, and that
these two impulsions are often contrary ; so that the

* Gal. V. 17. Rom. vii. 15, 16. f Psal. cxix. 128. Actsxxiv.
IG, J Psal. Ixxi. 16. § Phil. iii. 14. ||Heb. xii. 1. f In Psal.
xc. ser. 10. **Lev. xi. 33. f f 2 Cor. iv. 7.

Of Sanctification. 281

flesh may be then judged to prevail, when the animal
spirits prove the stronger ; but the spirit to predomi-
nate, when the soul, by a determinate judgment, proves
more powerful in the impulsions of that pineal gland.
For though it is a very great truth, that th^ inordinate
motions of the animal spirits excite very many vitious
thoughts and appetites in the soul, yet the conflict of
the spirit with the flesh does not consist in that of the
soul with the body. As ne\v habits are put into the
soul by the sanctifying Spirit ; so there are likewise in
the soul itself the remains of the old man : w^hich are
two di^inct principles of "action. But sometimes it
happens, tliat the man being left to himself, may think,
reason, desire, from that vicious principle ; at other
times, being excited by the Spirit of God, he acts from
a new principle of grace, w^hich not having yet expelled
all the power of sin j from these opposite principles, and
their reciprocal actings, arises that warfare we are
speaking of, which is principally carried on in the soul
itself J according as it is either depressed to earth by
inherent corruption, or raised to heaven by a principle
of a more noble life, produced by the Spirit. And
when the scripture speaks of flesh, it does not mean the
body of man, but all the remaining corruption, which
in its measure does really abide in part in the body and
its members, while it still has its principal seat in the
soul itself, wliich is the proper and immediate subject
both of virtue and vice. The enemies' therefore in this
combat, are not soul and body, but the grace of the
sanctifying Spirit, and the remains of natural corruption.

CXXI. But known to God are the reasons of his
conduct, in dispensing the operations of the Spirit of
grace in believers, so that the remains of the flesh afe
not entirely expelled in this life, For, 1. He would;,

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282 Of SANCTiFicATiOiSr.

by this, shew the difference between earth and heaven,
the time of warfare and of triumph, the place of toil
and of rest, that w^e may the more earnestly long for
our translation out of this valley of sin and misery into
the heavenly country, where every thing shall be made
perfect ; and may, with open arms, embrace death,
which will bring us to that perfection ; crying out with
the apostle, O ! zuretched man that I am, who shall de-
liver me fr 0711 the bodij of this death P*

CXXII. 2. He is willing to exercise his people, and
accustom them to patience, humility, and fellovz-feeling.
As in old time, he suffered the Amorites and Philistines
to remain in the land of Canaan, for the exercise of the
Israelites, to prevent their growing indolent through a
slothful ease, and dissolved in too much prosperity and
quiet ; so, in like manner, he exercises his saints by
the remains of the flesh. For nothing teaches them to
think more lowly of themselves, than a daily sense of so
many infirmities. Nothing is more effectual to bring
them to patience, than the constant assaults of those
most wicked enemies, from whom, to their considerable
grief, they have often experienced blows and wounds.
Nothing, in fine, is more adapted to render them more
sympathising with respect to the failings of others, both
in judging concerning their state, and their general con-
versation, than the consciousness of their own defects. f

CXXIII. 3. By this means he strongly convinces
all, that the salvation of his people is owing only to his
most free grace. For who that is conscious of his own
infirmities and daily failings, but must be obliged to ac-
knowledge, that he obtains life from God, not as the
judge of merits, but as the bestower of pardon ? The
rigour of the Jaw excluded from the priesthood the
blind, the lame, the disjointed in any member, or those
* Rom. vii. 2i. t Gal. vi. I.

Of Sanctification. 2S%

who had any such blemish.* What then can we infer,
but that the grace of the gospel is unmerited, which ad-
mits to the heavenly, priesthood, and does not refuse ac-
cess to the holy of holies made without hands, to those
who have far worse disorders of mind ? If, notwith-
standing such imperfection, it be scarce, if at all possi-
ble to banish the arrogance of merits out of the church j
what would it be, should we teach the poissibiiity of
perfection ?

CXXIV. 4. and lastlv. It becomes the wisdom of
God, to raise his people by degrees to the highest pitch
of holiness. As in the creation of the first world, he
began with a rude chaos and indigested mass, which,
in six successive days, he fashioned into this beautiful
frame, till, having given the finishing hand, he rested
on the sabbath jf so, in the creation of the new world
of grace, beginning with nothing, he gradually leads his
people higher and higher, till, on the expiration of this
earthly week, on the dawn of the heavenly sabbath, he
crowns them at once with holiness and glory.

CXXV. It cannot, indeed, be denied, that some-
times the scripture makes mention of some who are
said to be perfect even in this life. But it is to be ob-
served, that the term, perfectioiiy is not always used in
the same sense. For, 1. There is a perfection o^ since-
rity, consisting in this, that a man serves God with an
unfeigned heart, without any reigning hypocrisy. In
this sense it is said of Job, that he was tam veiash-
AR, perfect and upright, and one that feared God and
escheived evil-X In the same sense, Hezekiah protests,
that he had walked before God in truth andzvith a per-
fect heart, and done tvhat zcas good in his eyes.^ 2^
There is a perfection o( parts, and that both suhjeciive,
with respect to the whole man, in so far as he is saiic-

* Lev. x?;i, IS. I Gen, ii. 2. i Job i. 1. § Is. xxxviii. 3-

284 Of Sanctification.

tified xvholly, in spirit, soiily and body ;* and ohjectivey
with respect to the whole law, when all and every one
of the duties prescribed by God are observed without
exception. Of this David spoke, Psal. cxix. 128. /
esteem all thy precepts concerning oil things to he right ;
and I hate every false zvoy. And it is said of Zacharias
and Elisabethjf that they xvalked in all the command-
ments and ordinances of the Lord blameless. 3 . There
is a comparative perfection, ascribed to those who are
advanced in knowledge, faith, and sanctification, in
comparison of those who are still infants and untaught :
in which manner John distinguishes little children, young
men, and fathe?'s.'l In that sense Paul speaks of the
perfect.^ 4. There is also an evangelical perfection, or
with a covering of grace, according to which those per-
sons are looked upon as perfect, who sincerely endea-
vour after perfection ; God, for the sake of CJirist, gra-
ciously accepting the attempts of a ready mind, and
accounting every thing to be done, because what is not
done is forgiven. The apostle speaks of this,|| For if
there be ,first a willing inind, it is accepted according to
that a man hath, and not according to tJiat he hath not.
Thus zve are complete in Christ,^ his most perfect righ-
teousness covering all our defects. However, this is to
be understood in a proper manner : for the judgment oi
God is always according to truth. He so judges of us
and our actions as they are ; and seeing we ourselves
and our actions are imperfect, he cannot but judge us
to be so too. Thus much we would say agreeable to
scripture, that God, on account of the most perfect obe-
dience of Christ, graciously accepts the sincerity of his
people, and no less bountifully rewards them, than if
their holiness was in every respect complete. 5. and

5 1 Thess. V. 23. f Luke i. 6. J 1 John ii. 12, 13. § I Coi:
ii. 6. & Phil. iii. 15. \\ 2 Cor. viii. 12. % Col. ii. 10.

Of Sanctification, 285

lastly, There is also a perfection of degrees by which
a person perforrns all the commands of God, with the
full exertion of all his powers, without the least defect,
having rooted up every depraved lust. This is what
the hw of God requires. And this is that perfection
which we deny the saints to have in this life, though
we willingly allow them all the other kinds above men-
tioned.

CXXVI. It is certainly true, that, when God enjoins
us, by his law, to love him with our zdiole heart, soul,
and slrength, these expressions denote an absolute per-
fection, both of degrees and parts. Nor can he require
any thing less than the most perfect obedience of man,
even of sinful man, as we shewed book i. chap. ix. sect.
12, &c. But when it is saidof Josiah,* And like unto
him there teas no king before him, that turned, io the
Lord zvith all his heart, and icith all his soul, and with
all his might, according to all the law of Moses, this is
to be understood in a certain diminutive sense ; so as
to denote his sincerity, and the beginnings of, and en-
deavours after, a due perfection, and to signify God's
gracious esteem of him in the Messiah. In the same
sense, the Jews, in the time of Asa, bound themselves
by an oath, to seek the God of their fathers, xvitJi all
their heart, and zvith all their soul, 2 Chron. xv. l!2.
All which they are said to have done, ver. 15. But
yet none will say, that the Jewish people completely
fulfilled all the holiness that the law required, seeing
the high places were not taken away out of Israel, ver.
17. And then who will imagine, that the condition of
an entirely-perfect obedience was exacted of the de-
scendents of David, before they could come to be par-
takers of the promises that were given them ? yet tliis
the words of God seem naturally to import,! If thy
* 2Kings xxiii. 25. f 1 Kings ii. 4.

286 Of Sanctification.

children take heed to theii^ ti'*??/, to walk before 7ne in
truth, with all their lieart, and zvitii all their soul. And
that the commendation given Josiah cannot be taken
in its full import, appears from comparing it with 2
Kings xviii. 5. where it is said of Hezekiah^ After him
was none like him, among all the kings of Judah, nor
anij that were before him. If these words be taken, in
both places, in their full import, and are not reconciled
by a favorable interpretation, they involve a manifest
contradiction. Wherefore it is evident, that, in both
places, there is a kind of hyperbole, or the commenda-
tion of both kings is not to be understood absolutely,
but conditionally, in the order taken for the reformation
of the public worship ; in which the one may be said,
in a different respect, to have done something more
than the other.

CXXVII. We beg, indeed, in the Lord's prayer,
that God's will may be done in earth, as it is in heaven,
in which consists the utmost perfection of piety : nor
did the Lord Jesus prescribe to us that part of the
prayer in vain : and John says,* Whatever we ask ac-
cording to his zvilly lie hearetli us : but yet we cannot
infer from hence the absolute perfection of holiness in
this life. For the particle as does not, in this petition,
denote an absolute equality in degrees, but a similitude
in the thing, and the manner of it, in the sincerity, rea-
diness, and alacrity of submission to the will of God, as
well his commanding as his decreeing will : for it is
used, both in the fourth petition, and JSIatth. v. 48. in
the same signification, llie godly are indeed allowed,
nay are commanded, to aspire to perfection, and to en-
deavour to come the nearest to it possible : it is also ac-
ceptable to God, to e>. press that love of perfection in
their prayers : however, seeing God has expressly de-.

* i lohnv. li.

Of Sanc.tification. 287

clared, that he docs not give his people absolute per-
fection in this life, it is the duty of all to acquiesce in
this disposition of the divine will ; nor are they allowed
to beg of God, to grant them that perfection here,
which they know he has not appointed for this, but for
the other life.

CXXVIII. We very well know, that our Lord*
speaks ofu/ie sinner that repentctfi, and of nine iij and nine
just persons, ichich need no repentance. But neither
does this favor the pretended perfection of this life : for
there is a twofold repentance. The first universal,
whereby the human sinner, who is estranged from the
knowledge and worship of God, and all true religion,
betakes himself, or turns to God, and to the practice of
virtue : the second renewed and particular, to which,
as to a sacred anchor, the regenerate themselves are of-
ten obliged to have recourse. And of this again there
is a threefold difference. For, 1. It is possible, that
they who are sanctified, may fall into some grievous sin,
which lays them under the necessity of the greatest sor-
row, and a very extraordinary degree of repentance. 2.
It is also possible, that such may, for a time, fall into a
kind of spiritual faintness and listlessness, and, for some
space, continue in that state, which may expose them
to very many sins : from which they are to rise by a re-
newal of repentance. 3. Should this not be the case,
yet, in the very best, there are sins of daily infirmity,
cleaving to their actions, words, and thoughts, from
which no one, who accurately examines himself, will
dare to declare he is free. Now let us apply these dis-
tinctions to our present purpose. When our Lord speaks
of a sinner causing joy in heaven by his repentance, it
is evident, he treats either of that first and universal, or
of the renewed repentance from some more grievous
* Luke XV. 7-.

288 Of SANCTiFicATioivr.

fall, and a state not so commendable. TbLs, he sa^-s,
the just need not, because they have already perform-
ed the first ; and are solicitously careful, that they be
under no necessity of the latter : yet he does not say,
that they are free from all necessity of repentance j for
though perhaps there may be some just persons, who,
for a considerable time, are careful to be kept from
more gross sins, or from falling into that sluggish state
we have just described, and so not to stand in need of
those ways of repentance ; yet there is none upon earth,
who, on account of his daily failings, is not bound daily
to renew his repentance. In a word, what our Lord
says comes to this, that there is greater joy in heaven,
on account of great sinners, when they are first convert-
ed ; or for the regenerate, when returning after a
shameful backsliding ; than for those, in w^hom, on ac-
count of their constant practice of a more strict piety,
there is no such remarkable and conspicuous change to
be observed.

CXXIX. It mjght here not improperly be asked,
why a greater joy is said to be in heaven for the conver-
sion of one repenting sinner, than for the constancy of
ninety-nine persons in holiness 5 seeing a greater good
may justly cause a greater joy j as it is certainly better
to have kept a steady course of piety, than to return to
the right way, after great backsliding. I answer, 1.
That when our Lord made use of parables, and, ac-
cording to his custom, suited himself to the capacity of
his hearers, he spoke of divine things after the manner
of men. But it is evident, that when any good comes
of a sudden, it causes greater joy, than any other great-
er good one has, for some time, been in quiet posses-
sion of; and that the recovery of things lost more strong-
ly affects the mind, than the uninterrupted keeping of
others. The same aho in its measure is the case here.

Of Sanctification. 289

The angels doubtless rejoice, that the just labour after,
and press on to happiness ; but they have, for a long
time, been rescued from the snares of the devil. But
when a v^ackcd person is newly delivered from the
snares he w^as in ; that conversion, and the salvation of
tlie converted, which was the consequence of it, by
how much the more it was unexpected, must also yield
so much the greater pleasure. 2. Here our Lord
speaks according to the old Jewish divinity. The Jews
affirmed, " that when a Hebrew sins, the angels weep :'*
our Lord says, that, on the conversion of any person,
the angels rejoice. The Jews said, " the dignity of the
penitent is greater than that of the perfectly-just," And,
" In the place where penitents stand, there the per-
fectly-just stand not." Which testimonies Drusius, and
Ludovicus Capcllus, and Grotius, have long ago pro-
duced. The reason of which is this : because it is more
difficult to break off a custom or habit of vice, than, af-
ter being brought to a commendable course of life, to
go on without stumbling. It yields a greater pleasure,
when virtue is so very conspicuous. 3. The glory of
the wisdom, power, and mercy of God, and the efficacy
of the merits of Christ, shine with greater glory in the
conversion of a desperate sinner, than in the preservati-
on of those who walk in the way of righteousness. As
therefore the devil is more enraged, when that prey is
snatched from him, which he imagined he would hare
held fast forever ; so, in like manner, the angels justly
rejoice more, when their and the enemy of their Lord is
Uiortified to such a high degree. 4, And generally
those are warmer in the practice of righteousness, who
are instigated by the sorrow of a past life. An equa-
ble tenor of virtue is mostly more remiss ; but they who
are suddenly brought over from a very bad to a very
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290 Of Sanctification.

good course, by the powerful arm of God, usually out-
strip others by a quicker pace. They dread sin more,
who were deeper plunged therein ; have a more ardent
love for religion, to whom its beauty has more unex-
pectedly appeared. Andnone prize the grace of God to-
wards them more than those, who know themselves to
be the most unworthy of it. And it is not possible, but
this sense of so great a love must kindle the most ar-
dent flames of a reciprocal love. As is evident from the
example of Paul, and the woman who was a sinner.*
All which yield matter of greater joy to the angels.

CXXX. Seeing we have now made a frequent men-
tion of repentance, metanoia, we will subjoin some-
thing concerning the proper signification of this word.
The very learned Beza either was the first, or among
the first, who observed on Matth. iii. 2. that the term
METANOiEiN, is propcrly never put but to denote a
good ; and that sophronismos is always joined with
METANOIA : but that metamelesthai, is expres-
sive of a solicitude and anxieti/ after the doing of a tiling .-
for which the Latins say po^nitere : and that it is also
used to denote an evil, though simply signifying a kind
of solicitude, and dusarestos, a displicencTjy which
makes us wish the thing that is done, whether good or
bad, to be undone, even though it be out of our power
to correct it. Hence he thinks, that metamelesthai
is denoted by the Hebrew word nog ham, as meta-
NoiEiN, is rather denoted by the word shub, whence
comes teshubah, conversion. Peter therefore, having
said,"!* metanoesate, repent^ immediately subjoins,
KAi epistrepsate, and be convert cd^ in order to ex-
plain the former. The same thing Paul does.| In this
the venerable Beza has been followed by very many

* Luke v'ii. 40.— -43, f Acts iii. 19. X Acts xxvi. 20.

Of Sancttfication. 291

commentators, especially when they treat of the me ta-
me l e i a, repentance of the traitor Judas.

CXXXI. But it may be doubted, whether there Is
any solid ground for this distinction. For it can neither
be deduced from the etymology of either of these terms,
nor confirmed by the authority of approved authors, nor
proved from the constant style of scripture, nor, in fine,
concluded from the corresponding Hebrew terms :
which we are now to shevir in order.

CXXXII. As to their etymology, metanoeo is a word
compounded oimeta, after, and noeo, I undcrstaiid, and,
as^H'?nr. Stephanus in his Thesaurus translates it, signi-
fies post intelligo ; and thus it is opposed to the term
pronoeo, ante intelligo. Very elegantly says Clemens
Alexandrinus.* El eph hois hemarten metenoeseUy ci
sunesin elabcu, eph hols epialse, kai metegno, hopee estCy
meta tauta egno. Bradeia gar gnosis mctanola. " If
he has repented of his sins, recollected in what he has
offended, and acknowledged it, thai is, afterwards
known it : for metanola is a slow kind of knowledge,
that cqmes after something is done." But metameleiay
according to its etymology, signifies solicitude, after hav-
ing committed, or omitted any thing. And thus mctanola,
which is properly an act of the understanding, reflecting
on itself and its actions, in order of nature goes before
metamelela, which rather belongs to the imll and af-
fections.

CXXXIII. Both words are so used in the best authors»
as indiflPerently to denote an after sorrow of mind, whe-
ther in good or in evil. Hesychius explains metamelela
by metanola. Suidas in like T[\zi'\v\Qr,metamelel,metanoei.
And in the Etymologlcum Magnum, metamelomai, mela-
voo, metaginosco, are used promiscuously. Gomarus on
^latth. xi. 20. adduces a remarkable passage from Pki-
* Stromat. lib. ii»

292 Of Sanctification!

tarch, peri eutJiumias, where he varies the terms, ineta-
77ielcia, and metanoia, as words of the same signification,
and describes metanoia, as daknomenen sun aisclmnc tes
psuches, kai kolazomencn hiiph antes ; remorse and tor-
ture to itself, with shame of said : which the venerable
Beza will have to be appropriated to metameleia. Nay,
I have observed instances, where metanoia denotes a
simple displicency : as in Marc Antonin. lib. viii. § 2 ;
katK hekasien praxin erota scauton, pos moi ante echei,
me melanoeso epi ante ; " In every action, ask thyself,
how it affects me, shall I have reason to repent it r"
Ibid. § 10 J he metanoia estin epilepsis tis Jieatdou, hos
chresimon ti pareikotos : " Repentance is a kind of re-
prehension of ourselves, as having omitted something
useful." On the contrary, metameleia is sometimes of
the same signification with sophronismos, amendment.
In which sense Plutarch said, panu gar he metameleia
seteira daimon, " Amendment is quite a salutary ge-
nius."

CXXXIV. Nor does the scripture-use of these words
differ. For even there metameleia sometimes denotes a
sincere repentance ; as Matth. xxi. 29. husteron de me-
iameletheis, apelthc. But afterward he repenlal and
went : and ver. 32. where our Lord upbraided the Jews
for not having true repentance, says, humeis de idontes
ou metemeleth&te husteron, tou pisteusai auto. And yc
when ye had seen it, repented not afterward, that ye
might believe him : where metamelesthai answers to
John's invitation, expressed by metanoeite. And on
the contrary, metanoia sometimes signifies mere sorrow.
Thus Christ, Luke xvii. 3. treating of some degree of
sorrow for offending «. brother, says, ean metanoese, if
he repent ,• and ver. 4. if he shall say; wxtanoo, I repent,
I could wish it undone. And Matth. xiii. 41. meta-
noeiu is affirmed of the Ninevites, and their repentance

Of Sanctification. 293

was external only, not internal ; civil, not spiritual ;
temporary, not j^rsevering.

CXXX\\ Besides, it is not universally true, that
wetamdcia answers to the ^ebrew nocJiam, and inctM-
iwia to shuh. For though perhaps the Syriac interpreter
of the New Testament renders metanoo constantly by
tab : yet the Septuagint promiscuously translate nochaui
by me tame les thai or melanoein. I shall single a fe\v ex-
amples of each out ot many \ as 1 Sam. xv. 35. And
the Lord repented (nicham) that lie Qnadc Saul kin^.
The LXX. kai knrius metenielelhe. In ver. 29. of the
same chapter, lelo itnnaelieni, the LXX. on de meta-
iioesei, nor will he repent. xVgain, Psal. ex. 4. veltj
itnnachein i the LXX. kai ou metanielethcsetai, andicill
not repent. On the contrary, Joel ii. 14. iashub veni-
chain : the LXX. epistrepsei kai metanoesei, he zcilt re-
turn and repent. In like manner, John iii. 9. Jer. iv.
28. and viii. 6. and xxxi. 19. and in very many other
places, they have translated nocham by metanoeiu.
Whence it is evident, they thought these Greek words
were synonymous.

CXXXVI. To conclude, it cannot be proved from
Acts iii. 19. or Acts xxvi. 20, that metanoia constantly
answers to teshnbah, as the contrary may be deduced
from these passages. For epistrepsalc expresses the
Hebrew, as we have just shewed from Joel ii. 14. As
vietanoia properly denotes the act of the soul recollect-
ing its own actings, so, in order of nature, it goes be-
fore conversion^ and is justly presupposed -thereto by
Peter and Paul. Let these hints therefore suffice con-
cerning these "Words. If any desire more, tb.ey may
consult jGrotius on Matth. xxvii, 3. Seultetus, E\:er<i-
tat. Evangelic, c. 19. Gataker, advers. Misc. c. 29. and
Suiceri Thesaurus.

2D* Of CoNSERVATIOjt-

CHAP, xiir.

Of Conservation.^

T

HOSE to whom God has freely given faith and
hohness, he likewise keeps with such solicitous care,
that it is impossible for ^ny true believer, totally and
finally to fall away from that holiness, when once it is
begun, and thereby forfeit the salvation appointed for
him : The Lord is faithful, zvho shall stablish yon, and
keep yon from evil.-f

II. Conservation is that gracious zvork of God, where-
by he so keeps tlie elect, the redeemed, the regenerated,
the faithful, and the sanctified, though in themselves zveak
and apt to fall axvay, inleinially by the most poiverful
efficacy of his Spirit, externally by the means xvhich lie
has zcisely appointed for that purpose, that they shall ne-
ver quite lose the habits of those graces once infused into
them, but be certainly brought, by a steadfast perseve-
rance, to eternal salvation.

III. They whom God preserves, are elected persons,
that is, persons appointed, by the immutable counsel or
God, not only to some external communion of a na-
tional covenantjj but to an internal glory. § They are
redeemed by Christ ; not only bought by that master of
a family, who obtains very great, though only common
benefits for some, and takes them into his family in the
capacity of servants ; who, in that great house, are at

* Though this word is not very commonly used, yet it is of a
very extensive signification, and conveys to us the idea, not only
of perseverance, but of the manner of it, viz. their preservation by
God. Accordingly our author makes perseverance a branch of
conservation.

. t 2 TUess. iii. 3. % Deut. viii. 6. § Eph. i. 4, 5.

^F Conservation. 295

Length found to be vessels to dishonor* of whom Peter
speaks 2 Pet. ii. 1. ; but also redeemed from the bon-
dage of sin, by the precious blood of Christ the I.ord.'\
They are regenerated : who have not only acquired a
name to live, whereby they impose on themselves and
others, by some external actions, which resemble the
spiritual life ;t but who have a principle of spiritual life
im-planted in them by the Spirit of life, which is in
Christ. § They are faithful, or believers, having not
only that faith, which consists in a bare assent ; nor
that called temporary by our Lord, and which has no
root j but that which is wfeig7ied,\\ which influences
the whole soul, and, being rooted in Christ, brings
forth the fruits of holiness. They are sanctified, not on-
ly by a federal holiness, which gives a right to the sa-
craments in the visible church,*[ nor by that external
holiness, whereby one has escaped the poilutions of the
zoorld through the knoivledge of the Lord and Saviour Je-
sus Christ,"^* while yet they still retain their nasty canine
and swinish nature jfl but by a true and thorough holi-
ness, whereby righteousness and true holiness are
brought into the soul.J|

IV, All these things are to be well observed, lest any
one should object to us, that either the covoiant-break-
ing Israelites, who were really chosen to the commu-
nion of an external covenant, but distinguished froai
those who were elected to glory y^^ or i\iQ false prophets,
tvho denj/ the master zvho bought them, and who are far
different from those, whom not the master, but the Lord
not only bought for any kind of benefits, but redeemed
by his precious bloodj[j|| or those brandies oi C\\x\st, who

* 2 Tim. ii. 20. f 1 Pet. i 18, 19. \ Rev. iii. 1. § Rom.
viii. 2. II 1 Tim. i. 5. % 1 Cor. vii. 14. **" 2 Pet. ii. "20.
tt Ver 22. XX Eph. iv. S?4. §§ Rom. xi. 7, |||t I Pet. i. ly.

296 Of Conservation.

abide not in him, but are cast forth and tciUicrcd*
For though they may be said to have bc^n in Christ, as
to the knowledge and profession of him, and external
communion with the clnu'ch, the mystical body of Christ^.
and in so far vj\i\\ Christ himself; yet they were always
without the quickening communion of Christ, and the
nourishment of his vivifying Spirit ; or those temporary
^f/Ztrn-y, mentioned Matth. xiii. 21. whose faith, though
it may be said, in a sense, to be true, because, by a
mask of a feigned profession, they do not counterfeit
what they have not in their heart, but sincerely profess
what they believe concerning Christ ; yet this is not
that true faith eminently so called, which knoxveth the
grace of God in fruJh,'\ and which alone constitutes the
tme disciples of Christ ;J or in fine, those who trample
wider foot the blood of the covenant, by zvhich theij were
sancfifed.^ For, if that sanctificati-on is to be referred
to those profane men (which yet is not necessary, as we
have elsewhere shewn) it is altogether to be understood
of a federal, a sacramental, and any external sanctifi-
cation, such as is also found in the dogs and swine men-
tioned by Peter. It was proper to premise these things
concerning the genuine object of a gracious conserva-
tion, because, by this very means, we obviate many
objections of adversaries, arising from the improper
manner of handling this subject.

V. It is true, elect believers, considered in them-
selves, and in their internal principles, arc weak, and
may fall away ; nor are they alone sufiicient to surmount
the assaults of the world and the devil. Indwelling
^m,zch!ch easily besets them-,\\ still resides in their mem-
bers. They arc often tempted by the flattering lusts of
the flesh. ^ The very habits of ingrafted graces are ex-

=* Jclin XV. 6. t Col, i. G. + John viii. 51. § Ileb. x. 29.
[\ Heb. xii. 1. ^ Gal. v. 17.

. Of Conservatiojq-. i>97

ceedlngly imperfect in this life ; and frequently it hap-
pens, that a sort of sloth and drowsiness steals even up-
on the wise virgins, and the chaste spouse of Christ,*
while the devil, that cunning and powerful enemy,
watcheth these opportunities of acting, that he might
easily bring them under his power, were they left to
themselves alone. The perseverance, therefore, of those
who arc so weak in themselves, is owing partly to tiie
internal principle of immortal life, which God has gra-
ciously bestowed upon them ; and partly to the exter-
nal superadded divine protection, guardianship, and
support, which the immutability of the divine covenant
causes to be perpetually, though not equally, present
with them.

VI. That which God preserves in his people, is the
essence of the spiritual life, and the habits of the Chris-
tian graces. For as to the acts, we really own it to be
possible, that a true believer may gradually sink to so
torpid a state, in which the activity of that excellent
life may seem almost to cease, and himself to be like
trees almost killed by a long and severe winter. For
the church of God has also its alternate changes of win-
ter and of summer.f Nor is that remarkable prophe-
cy, Jer. xvii. 8. any objection to this assertion, which
experience has so often proved. He shall be as a tree
planted bj/ the :caters, and that spreadeth out her roots
hi/ the river, and shall not see when heat cometh, but her
leaf shall be green, and shall not be careful in the year
<f drought, neither shall cease froin yielding fruit. For
th,at promise is not universal, nor the lot of all believers,
in whatever spiritual state they may be ; seeing it is
certain, they are sometimes like a bruised reed,X which
certainly differs very much from such a fruitful tree,

* Matth. XXV. 5. Cant. v. 2. f Cant. ii. U. ^ Is. xlii, 3,

Vol. II. 0 o

iJ9^ Of CoNSERVATrON.

Neither by heal^ and with-holding of rain^ Is here un-
derstood spiritual drhiess^ arising from restraining that
mystical influence, which is the cause of vigour in be-
lievers : for, on the contrary, the abundance of that in-
fluence is supposed, when this tree is said to be plant-
ed by the waters, and to spread out her roofs h}j the ri-
ver : whereby is intimated, that it is not witho'ut the
watering of the stream that washes it, from which the
root may draw its juice and sap. The words therefore
of God in Jeremiah contain a description of a believer,
who, being filled with the grace of the Spirit of God,
brings forth the fruits of righteousness most abundantly,
in the midst of adversities, and in the w^ant of external
things.

VII. We add, that it is possible, a sanctified person
may be guilty of some acts, which are directly opposite
to spiritual life, and to the habits of Christian graces.
And experience, as well as scripture, has proved, that
the most eminent men of God have frequently fallen in-
to great and atrocious sins ; which not only deserve ab-
solute desertion by God, disinheriting, and spiritual
death ; but also actually very much grieve the Spirit of
grace, wound the spiritual life, and very greatly dimi-
nish the assurance of faith : nay would entirely stifle
the principle of life, unless, their guilt being taken
away by the blood of Christ, his quickening Spirit gra-
ciously prevented this their mortal efficacy.

VIII. Nor do we disown, that habits themselves, as
to the facility and readiness of acting, are sometimes
impaired, and spiritual life itself sometimes undergoes
so violent a fainting-fit, as to seem to be just at the
point of death. This is thought by some practical wri-
ters to have been the case of Heman, when he com-
plained,* / a7?i afflicted and ready to die from my youth
up : xvhile I suffer thy terrors ^ I am distracted.

* Psal. IxxxviiL 15.

Of Conservation. 299^

IX. "When therefore we speak of conservation, we
mean, that God so continues to chprish, by his graci-
ous influence, the principle of spiritual life once in-
grafted, and the habits of Christian graces once bestow-
ed, that though they may be many ways shaken by va-
rious temptations, and sometimes by very grievous sins,
yet they are never quite extinguished ; but afterwards
resuming strength, and renewing faith and repentance,
they shall at last triumph over all their enemies, and
continue steadiast unto death,

X. Neither do we assent to those, who teach, that
the salvation of the elect is so secured, that death shall
not come upon them, while they are destitute of faith j
yet they think, that the spiritual life is sometimes quite
destroyed, but may afterwards be restored by some new
and singular act of the grace of God ; sq that they ad-
mit a total defect of spiritual life sometimes in the rege-
nerate, but deny equally with us a final. They, are in^
deed, to be commended, in that they refuse not the
certainty of the salvation of the elect ; but are to be
blamed, in that they would overthrow the stability of
faith.

XI. The absurdity of this opinion, not to mention
other things, appears from this, that should the believer
wholly apostatise from his faith, he would then no lon-
ger have any interest in Christ, to whom we are united
by faith alone, would return under the power of the
devil, become his child, and be entirely excluded the
communion of God for that time : which would be ef_
fects and indications of the grievous wrath of God to-
wards the believer under the guilt of great wickedness.
But now, if the wrath of God cqjjld be so great to-
wards his children, while as yet believers, as to deprive
them of the faith and right of children ; I would ask,
after they shall be altogether wicked and enslaved to

300 Of CaNSERVATiON.

the devil, what shall bring them again into favor, that,
being anew adopted and restored, they may obtain the
gift of faith ? for, if he shall be so offended with his
own children, as, for their condign punishment, to de-
prive them of life, and seclude them wholly from the
communion of the Lord Jesus, in w^hom alone he can
be reconciled (which yet is not at all suitable to the
goodness and clemency of our heavenly Father) there
can be no reason given, why he should again receive
them into his, favor, when they are neither reformed, nor
yet lament their past sins, which they cannot do with-
out the preventing grace of God. For on what ac-
count could they, who are thus disinherited, be receiv-
ed into tavor ? No probable cause can be assigned, but
the satisfaction and intercession of Christ. But if that
can procure the restoration of those, who are already
cast out of their Father's house, disinherited, and en-
slaved to the devil ; shall it not rather procure, that
they, whose sin is pardoned, shall never be ejected, dis-
inherited, or brought under the power of the devil, but
rather be corrected in measure, by their most gracious
Father, according to their fault ? This is much more
probable, and far more becoming God.

XII. The whole adorable trinity concurs to that
conservation of believers above described. The Fa-
ther has, by a sure and immutable decree, predesti-
nated them to eternal salvation, which we proved at
large, chap. iv. sect. 14. Sc scq. But they cannot ob-
tain salvation, unless they persevere in faith and holi-
ness. Neither can they persevere, unless they are sup-
ported by the power of God. Hence Christ himself in-
fers the impossibility of the seduction of the elect, from
their election, Tliti/ shall shew great signs and zvondersy
in so much that (if it were possible) they shall deceive
the very elect.^ It is plain, that the Lord Jesus diere
* Wfttth, xxiv. 1-t.

Of Co N S E R V A T 1 ON . SlTl

treats of the elect after their calling, and being brought
to the knowledge of tJie truth ; and speaks not of any se-
duction whatever, but of that which is total and final ;
whereby, having forsaken Christ, they give credit to the
most false and lying deceivers. He, moreover, foretels,
that such would be the efficacy of those false prophets
to deceive, that they would not only seduce those, who
at least make some slight attempts after faith, but im-
pose on the very elect, if (as it is not) the power of any
seduction was so great, as to overthrow the faith of
such. But that those words, if it ice?-e possible, inti-
mate a real impossibility, from the supposition of the
divine decree, is evident from tliis ; because if it was
possible for any -of the elect to be seduced, which our
adversaries suppose, it would also happen, according to
our Lord's expression, that some of the elect might be
actually deceived by the false prophets : which is con-
trary both to the intention of Christ, to experience, a:id
all sound reasonins:.

XIII. Yet our adversaries insist, and pretend, that
the phrase, if it were possible, does not always denote
an absolute impossibility, but often the dithculty of do-
in^ a tiling ; and bring, for that purpose, various places
of scripture ; as Acts xx. 16. where Paul is said to have
hasted, if it ivere possible for him, to be at Jerusalem the
day of Pentecost. Rom. xii. 18. Jf it be possible, as
much as lieth in tjou, live peaceably with all men. Gal.
iv. 15. I bear you record, that, if it had been po%sible^
ye zvoidd have plucked out your own eyes, and have given
them to me. Matth. xxvi. 39. O my Father, if it be
possible, let this cup pass from me.

XIV. But the answer is at hand. 1. If the thing
spoken of sliould really happen, then the expression, //
it be possible, would denote the great dilTiculty of exe-
cuting the same ^ if it s^.ould not, its real impossibility

S02 Of Conservation^.

is ihen intended. Paul was in doubt, whether it was
possible for him, at so great a distance, to be at Jem-
salem on the feast-day : which was very difficult, nay
impossible, unless he made more than ordinary expedi-
tion. It is impossible, considering the great perverse-
ness of mankind, to live always in peace with all men.
It was impossible for the Galatians to pluck out their
own eyes, and give them to Paul, that they might be-
come his, and be of service to him. They could not
pluck out their eyes, unless we both suppose them out
of their senses, thus, without advantage to any, to ex-
ercise such an act of cruelty on their own body ; and
Paul to be out of his mind, who, for his own honor,
would permit and commend such an action. In fine,
it was impossible for that cup to pass from Christ, with-
out his drinking it. Impossible, I say, not absolutely,
in which sense Chi-ist says, O vii/ Faihei^ all things are
possible to the^ ; but from the supposition of the divine
decree, the suretiship he had undertaken, and the pro-
phecies and types by which he was foretold and prefi-
gured. For Christ was to make satisfaction to the ut-
most farthing. Which satisfaction is represented by his
drinking the cup. 2. Should we grant our adversaries,
what they strenuously contend for, that impossible some-
times denotes what is difficult ^ and possible, what is
easy ; yet that sense would not suit this passage. For
should any transform our Saviour's words thus : "They
' will shew signs and v»/onders, so as to deceive (if it
might be easily done) the eiect themselves ;" he would
render that most wise sentence impertinent and foolish.
XV. .Secondly, '1 he Father gave believers to Christ*
for his inheritance, and as a reward and price of his la-
bour.f But the Father will neither suffer the inheri-
tance of his only begotten Son to be alienated, nor him
* John xvii. 0. f Psal, ii. 8.

Of Conservation. 303*

to lose his purchase. Christ was secure as to this, when
he said. Surely my judgjiient is icifli the Lord, and wy
zvofk with my God ;* and. My Father, ivhich gave them
me, is greater than all, and none is able to pluck them
out of my Father's hands ;f that is, neither Satan, nor
the world, nor the flesh, which three are the enemies
of Christ' sheep, shall ever have so much power, as to
make them unwilling to abide under the saving protec-
tion of the Father : for they cannot be pulled away
against their will. This violent takir.«g them away con-
sists in the alone change of the will. Whence it ap-
pears that those persons trifle in a matter of serious im-
portance, who would have this condition understood,
viz. unless they willingly depart from God. For the
tendency of Christ's discourse is to assure believers,
that their enemies shall never be able to make them
foolishly steal away from God. We are to attend to
Christ's manner of arguing, which runs thus : " I give
life to my sheep, nor shall they ever perish, because
none can pluck them out of mine, or my Father's
hands." But if our adversaries answer be true, that
they may cease to be sheep, and of their own accord,
by their sins, fly out of his hands, though not plucked out
of them ; then Christ's reasoning would be weak and
inconclusive. It is the greatest absurdity, to restrict
these words of Christ to those who have died in the
faith ; and that the plucking them out of Christ's hand,
denotes the detaining them under death and condem-
nation, and preventing their being raised by Christ
from death to eternal life. For, 1. Chiist here speak'i
oi the sheep, vyhich hear his voice, and follow him :
the voice of a stranger they hear not, but fly from him :
all which belong to the state of this life. '2. It is evi-
dent, that Christ here comforts believers against those
* Is. xljx. 4. t JcJin X. 29.

304 Of CoNSERVATio:^r.

temptations, by which they are most of all annoyed.
But what believer is much disquieted by the thought,
that, when he is dead in the faith of Christ, and his
soul is received into the heavenly mansions, ho shall be
detained under death and condemnation ? "Who once
doubts, but his happiness is then firmly secured ? 3.
Nothing can be spoken more indigested, than that they
who have died in the faith of Christ, are detained under
death and condemnation ; as the babbling apologist for
the Remonstrants is pleased to say. What ? are those
who have died in the faith of Christ under a condem-
nation, under which they can apprehend they may be
detained ?

XVI. Thirdlif, The Father has, by an immutable
covenant and testament, promised to take care, that the
elect should not fall away from him to their eternal des-
truction. But to doubt of the faithfulness of God, pro-
mising and bequeathing by testament, is blasphemous.
To this purpose is Is. liv. 10. The mountains shall de-
part, and the hills be removed ; hut my Jdndness shall not
depart from thee, neither shall the covenant of my peace
be removed, saith the Lord, that hath mercy on thee. By
which words, God not only in general declares, that he
v/ill faithfully adhere to what he has promised in behalf'
of his children ; but intimates the stability of the cove-
nant of grace, which he calls the covenant of peace, be-
yond the covenant of works. Certainly, God would
have performed what he had promised in the covenant
of works, provided man had persevered in his obedi-
ence ; but in the covenant of peace he absolutely pro-
mises, that his goodness shall not, depart from his cove-
nant-people, because it was that which was to preserve
them in holiness, and so to bring them to happiness.
And in this sense also it may be said of the new cove-
nant, that it is better, and established upon better promi-

Of CoNSERVATioil. 503

seSy"^ namely, such as are absolute, without depending
on anv uncertain condition.

XVII. The same Ihing is more fully inculcated, Jcr.
xxxii. 38, 3£), 40. And tlici/ shall be my people , and I
will be their God : And I zvill give (put within) them one
heart andonexvai/y that theij may fear me for ever.
And I zvilL make an everlasting covenant wun,
them, that I will not turn away from them
TO do them GOOD; biit I will put my fear in their
hearts, that they shall not depart from me.
The very same thing we have Jer. xxxi. 31, 32, 33.
On these testimonies we are to observe, 1. That God
here, in explaining his gracious covenant, proposes it
by way o^ testament, while he absolutely promises what
he is to do, requiring no conditions to be performed by
man. 2. That this covenant or testament is said to be
perpetual, or everlasting, with an express opposition to
another covenant, which depended on a mutable con-
dition, broken by man, and abrogated by God, Jer.
xxxi. 32. 3. That there is not only a promise of the
constant affection of God towards them, whereby he
will never turn away from doing them good, to which
promise some condition might be understood ; but also
of that fear of God, whereby they shall not depart from
him. Which being supposed, nothing further can be
required. 4. That God says not, he will invite them
by his word, by the greatest promises, and by very ma-
ny benefits, to a constant fear of himself, and thus, by
moral suasion, incline their minds, as much as in him
lay ; which the Remonstrants repeat after the Socini-
ans ; but that he would actually, and by the invincible
efficacy of his Spirit, put his fear in their linearis ; the
consequence of which would be, that they should not

* Heb. viii. 6.

Vol. n. P p

30.0 Of Conservation,

depart from him. Could this almighty conserv^ition of
believers be possibly promised in clearer terms ?

XVIII. Almighty, I say : for what we ^re, fourth li/y
to observe is, that God exerts his supereminent power
in the performance of those promises, for their conser-
vation : that power, by which he is greater than all, as
we just heard our Saviour declaring. Of this Peter
speaks, 1 Pet. i. 5. Who are kept by the pozver of God
(as a garrison) through faith unto salvation, ready to be
i-evealed in the last time. There Peter testifies, 1 . That
the elect are kept unto salvation by the power of God.
It is not therefore possible, they should perish. 2. He
compares that power to a strong garrison, which may
not only bravely repulse all external violence, but also
easily quell all commotions of intestine rebellion y for
both these are incumbent on soldiers in garrison. 3. He
shews the means of their conservation, namely, faith,
whereby we cannot be preserved unless it be also pre-
served in us. Thus far of the Father.

XIX. Now let us take a view of the Son. And,
first, let us consider, at what rate he purchased the

elect : not with gold or silver, but with his precious
blood, with dreadful horrors of soul, and tortures of bo-
dy, with an accursed death, accompanied by the pains
of spiritual and eternal death. Can any one think it
probable, that Christ would suffer those whom he pur-
€hased at so dear a rate, to be taken away from him, and
to fall into the power of another, and even of him who
is his most enraged enemy ? What ? will not Jesus
protect them, who are now become his peculiar pro-
perty ? Why was he willing to be at such expence for
their purchase ^ Why are they called laos eisperi-
poiEsiN, a people purchased, 1 Pet. ii. 9. and laos pe-
Riousios, a peculiar people. Tit. ii. 14. } For peri-
p OILS IS and PERiousiAsreunterprelations of the He-

CVf CoNSERVATicrr. 3*07

brew word segullaii, which signifies a peculiar trea-
sure, a thing of value, that is, a thing acquired by one's
labour and expcncc, and therefore exempted from all
foreign right and power, to be carefully kept by the
purchaser, and its loss to be deemed a great detriment
and damage. Elegantly says Moses Gerundensis on
Exod. xix. 5. " Ye shall be in my hands a purchase, a
beloved thing, which one puts not into the hands of
another." See what we have more fully said on these
words in the preceding chapter, sect. vii. Or can he
not keep them, unless they also themselves are willing ?
But he who pould act so powerfully by his inclining ef-
ficacy on their will, when beset on every hand by the
devil, as with full bent of soul towards him to rest, by
faith an4 love, upon him j why can he not, by the same
inclining efficacy, cause them, after having fully tasted
his incredible sweetness, to abide with him with a fixed
purpose of soul ? Nay, he is- both willing and able to
keep them, and actually does so : Those that thou gav-
€st me I have kept, and none of them is lost* From
what our Lord adds, but the son of perdition, we are
not to conclude, that Judas was, in the same manner,
given to Christ, as the other apostles were ; namely, to
be redeemed and saved. For Christ kneto.zvbe were his;
liad long before known, that Judas was a devil.-f It is
therefore plain, that we cannot conclude, from the ruia
of Judas, the perdition of those who are given to Christ
to be redeemed, and whom he actually has redeemed
with his own blood.

XX. Secondli/, It is evident, that the Ford Jesus is
heard by his Father in all things, especially in those
things which he asks, as our intercessor.J But he prays
the Father for all believers, that he ivould'keep them from

* Johnxvii. 12. f. John xiii. 18. John vi. 70. % John xi. 4£»^

SOS Of Cokservation.

the evil, or evil one.* Our adversaries, by a ridiculous
sophistry, endeavour to subvert this invincible argument,
by affirming, that Christ has no where prayed for the
absolute perseverance of believers in the faith j nay,
would not have prayed so earnestly for their perseve-
rance, had God absolutely determined it should be so.
This assersion, together with the reason annexed, is ve-
ry rash and extremely false. It is a rash assersion.
For, 1. Where, in this petition of our Lord, is there the
least sign of a conditional prayer } It is not for us to
frame conditions at our pleasure. And then, 2. What
condition is understood, when Christ says, Ke^p them
from the evil, or the evil one ? Is it this, unless they be-
come willing to join themselves to that evil one ? But
tkeir conservation consists in this very thing, that they
shall be constantly unwilling to do that. 3. The Re-
inonstrants themselves deny not, that Christ prayed for
tlie absolute perseverance of Peter, Luke xxii. 32. But
that immunity from defection, which he prayed for in
behalf of his disciples, he also prayed for in behalf of
all who were to believe by their ministry. f The reason
they give is most false ; because it supposes, that none
earnestly prays for what he kno-ws to be certainly de-
creed by God. The contrary appears in David,J For
thou, O Lo7'd, hast revealed to thy servant, sayings I zvill
build th^e an house s therefore hath thy servant found in
his heart to pray this prayer unto thee. And in Daniel -,
who, when he had found from the prophecies of Jere-
miah, that the determined period for the Babylonish
captivity was seventy years, immediately set his face
%mto the Lord God, to seek by prayer and suppliaition,
that he would do, what Daniel knew from Jerem.iah
was certainly decreed by God.§ And lastly, in Christ

* John xvii. 15, 20. f John xvii. 20. + 2 Sam. vii. 27, 28, 29.
§ Dan, ix. 5.

, Of Conservatio-n". S09

himself, who certainly knew, that it was a thing fixed
and decreed, that he was to be glorified with the glory
which he had with the Father before the world was :
and yet with no less earnestness does he ask for that in
this very prayer, tlian he did for the conservation ot his
own people.*

XXI. Third/j/, We have Paul's authority to assert,
that Christ Jesus built the church for his own house-f
But Christ himself speaks of that building, in order la
shew, by the strongest reasons, its impregnable stabili-
ty,J Upon this rock I will build 7711/ church, and the gatt^s
of hell shall not prevail against it. From which place
we argue these three ways. 1. The building or house
of God consists of lively stones, ^fitlij joined together , and
compacted by that which every joint supplieth.\\ But
should it happen {which our adversaries pretend it some-
times does) that some lively stones die away, and that
the dead are removed from their place; the work would
be interrupted, the towering walls totter, and the edifice
of the greatest artist be disgraced vvith many flaws. '2.
A house built upon a rock stands secure against all \\\2
shocks of storms, streams, and tempests.^ But what
rock is that } Here let that of the apostle directly strike
our mind,** That rock zvas Christ. IVho Is a rock save
onr God^'\] Yea,tlicreis no (rock) God, I know not any-H
Christ therefore is, at the same time, under a different
metaphor, both the architect and the foundation ot this
house. §§ And seeing he is the rock of ageSy\\\\ not
only because he is from everlasting to everlasting, but
also because he gives a blessed eternity and an eternal
security to ail those who are spiritually united to him ;
it is not possible, that they should be torn by any vio-

* Johnxvli. 5. f Heb. iii. 3. J Matth. xvi. 18. § 1 Tct-
ii. 5. II Eph. iv. IC. ^ Malth. vii. 25. ** 1 Cor. x. i.
ft Psal- xviii. 31. +^ Is. xliv. 3. §§ 1 Cor.iii. 11. ;.;il h. xii. 4"

SIO Of Conservatiof.

lencc, or by any stratagem, from that rock on which
they are built.

XXII. 3. What our Lord adds is most emphatical.
Ami the gates of hell shall not prevail against it. Hell,
in Greek hadEs, in Hebrew sheol, in scripture-style,
signifies the place and state of the dead: hades pro-
perly signifies, ton aide topon, ihQimseen place, in
"which they who are, do not appear : sheol denotes
that place, in which he who is, is to seek ; whom yoa
may seek, but not find. This place the scripture set in
the lowermost parts, and oppose it to the high heavens.*
Sometimes it signifies not so much a place, as a state ;
as Gen. xxxvii. 35. where Jacob says, I will go doxvii
SHEOL ah, Eis had EN, into the grave (Hades) unto
iny son mourning ; though he imagined his son was de-
voured by beasts. In like manner, Ps. xlix. 14. Like
sheep they are laid LisiiEOLy en hade, in the grave
(Hades) v/ho yet are neither laid in a burying-place, nor
carried away to a place of eternal torments. It there-
fore denotes the state of the dead. Thus also Theophf-
lact, on Luke xvi. defines it, according to the opinion of
many, " the translation of the soul from the state, in
which it appears," (namely by its operations) " into that,
in which it neither appears nor is seen." Moreover,
both the place and the state of the dead may be consi-
dered, either with respect to the body, or the soul : and
both are called hell or Hades. Hezekiah spoke of the
farmer. Is. xxxviii. 10. I shall go to the gates of (Sheol
or Hades) the grave : and the sacred writers very fre-
quently. The profane writers place all the souls both
of the.just and unjust in Hades. Diodorus Siculus ex-
plains the fabulous figment of Hades, by " the torments
of the ^vicked, and the clysium, or fiov/ery meadows of
the pieus." And Jamblichus says, " We shdl obtain
* Matth. xi. 23.

Of Conservations 311

m Hades, as the wise poets assert, the rewards of vir-
tue." Grotius, on Luke xvi. has collected very much
to this purpose. Yet I do not recollect, that the scrip-
ture ever place the souls ot the righteous in Hades. It
therefore remains, that She-ol and Iladcs, when applied
to the souJ, denote a place of torments : and I can see
no reason, why some very learned men should deny this.
For both Luke xvi. 23. and Prov. v. 5. persuade us of
this ; v/here Solomon says of the adulteress. Her steps
take hold on hell. Her steps are not directed to that
which is truly life, but to (Sheol) the place of etenial
misery \ and Prov. vii. 27. Utr house is the xvay to licit
(Sheol) : compare 1 Cor. iv. 10. and Rev. xxi. 8. where
whoremongers are excluded the kingdom of heaven,
and thrust into the place which burns with fire and
brim:>tone. To this purpose also is Prov. xv. 24. The
%vaij of life is above to the zcise, that he ?nai/ depart fiviii
hell (Sheol) beneath : which the Septuagint translate,

HINA EKKLINAS EK TOUHADOU SOTHE, that decU-

7iing from hell (Hades) he may be saved. The wise
man's meaning is, that he may ascend to the heavenly
mansions, where true life is enjoyed, and never sink
down to hell, the place of eternal death. We see then
what hell signifies in scripture ; namely, in general, the
state and place of the dead ; and m.ore especially the
state and place of souls spiritually dead, \vho are asso-
chited with devils.

XXIII. But what mean the gates cf hell? I think it
may be far better learned from scripture than from the
expressions used by the profane poets. 1. Gates are
the defence of a town, where bands of soldiers, and
arms, and whatever may be necessary in .sallies for re-
pelling force, are usually kept in readiness. Hence w6
read ot the gates of the foundation^ 2 Chron. xxiii. 5.
wjjich 2 Kings xi. t. is called, the gate of retread, whi-

312 Of Conservatiojt,

thcr one may safely retire. 2. In the gates they formerly'
held courts of justice, Amos v. 15. Establish judgincnt
in the s^fHe. 3. In the gates was held the solemn assem-
blv of the citizens, where they deliberated on difficult
matters, and the elders gave prudent counsel : hence
Ruth iii. 1 1 . .'/// the city (gate) of mi/ people doth know ;
that is, the whole assembly, which usually meets in the
gate ; and I>ament. v. 14. The elders have ceased from.
the oote. The gates of hell therefore signify, 1. All the
powpr of death, and of him who hath the dominion of
it, that is^ the devil. 2. The bloody edicts passed, and
ci-uel sentences of death pronounced, at the instigation
of the devil, by the princes and dreaded tyrants of the
world, on the confessors of the Christian truth. 3. Alji,
the craft and cunning of evil spirits, exciting each other
mutually to deceive the godly.

XXIV. It is not to be doubted, but these gates of
hell have great strength and power ; and yet they shall
i\ot p?rrai I Tigmnst the church. No posse of the devil,
though ever so strong, though he sallies out with his
powers from the gates of hell against believers ; no
edicts of emperors, kings, and princes, though never
so cruel, that are passed against them ; no arts and de-
ceits framed in the very counsel of hell, shall be able to
subdue and force the saints from their faith in, and union
with Christ. And hence it is, that neither death, nor
he that hath the power of death, can either bring or cte-
tain them under his dominion. This to us seems to be
the fullest meaning of that saying.

XXV. Fourthli/y Christ unites believers to himself,
so that he is the head, and they collectively taken are
the body ; and every one in particular is a member of
his body.* From this likewise w^e have a twofold ar-
gument. 1 . As it is impossible, any member should

» Eph. V. 23.

Of Conservation, Sl3

be torn from the natural body of Christ, who h row in
a state of glory ; so it is no less impossible, that any
such thing should befal his mystical body. Because as
Christ, by the merit of his humiliation, obtained for
himself a constant immunity in glory from all harm ; so,
by the same merit, he also obtained, thai he might pre-
sentto himself \\\s whole mystical body gloriousy* that
is, the true church, and each spiritual member thereof.
But this he could not do, was any of his members to
be wholly cut off. 2. As the animal spirits, which pro-
duce motion in the members, by means of the nerves,
incessantly flow from the head to the lower parts ; so
that power and efficacy, wherein spiritual life both con-
sists and is exercised, flows continually from Christ to
believers ; and though it unequally moves them to pro-
duce spiritual actions, he at least preserves that life, and
will not suffer it altogether to be stifled.

XXVI. There is no ground to object the instance of
David, as if, when he defiled himself by his adultery
with Bathsheba, and was joined to her, he had taken a
member of Christy and made it a member of an harloty
according to 1 Cor. vi. 15. For, 1. It is certain, that
David was neither finally nor totally cut off from Christ.
For the spij"itual life, which incessantly flowed from
Christ, being exceedingly oppressed, and almost stifled
with the poison of sin, did, in its appointed time, pow-
erfully exert itself by the evidence of a sincere repen-
tance. Hence he begged of God not to take his Holy
Spirit away from him,-\ intimating, that though he was
indeed v^ery much grieved and oppressed, yet not quite
taken away. 2. Paul's words run thus j aras oun

TA MELE TOU ChI^ISTOU, POIESO PORNESMELE;

Shall I then take the members of Christ, a?id make them
* Eph. V. 27. t Psal' h- ^»

Vol. II. Q q

§l| Op CdiJsEHVATidN.

the members of hn hatlot f But the verb aro d6es not
always signify to take mvai/, but to take upon one's self,
to attempt or enterprise something therewith. And so
the meaning is. Shall I take upon me to put the mem-
bers of Christ to so vile a use ? 3. The apostle does not
Bay, that a person is so estranged from Christ by one
act of incontinence, as to become one with the harlot ;
but speaks of him, who is joined to an harlot ; being as
much inclined towards her, as a husband, by the com-
niand of God, towards his lawful spouse. In sum, *' he
declares the natural consequence of whoredom, and the
usual case of those who do not desist from it ; but he
rioes not limit the grace and mercy of God ; as if he
who has joined himself to a harlot, could not, for some
timty be continued in union with Christ." These are
the words of Ames in his Antisynodalia, de persever.
sanct. c. 5.

XXVII. The Holy Spirit, by an insurmountable ef-
ficacy, taking possession of the hearts of the elect,
which was the place Christ had designed for him, and
having vanquished and expelled the evil spirit, keeps
his throne constantly there alone, and never quite for-
•cakes his habitation ; according to what Christ says,
John xiv. 16, 17. And J xvill pray the Father, and he
shall give you another Comforter , that he may abide with
you for ever : even the Spirit of truth , tvhom the world
cannot receive, because it seeth him not, neither knoweth
him : but ye knoxv him, for he dwelleth with you, and
shall be in you. This promise was not made to the
apostles alone, nor does it treat of that effect of the
Spirit only, by which they were rendered infallible, in
preaching the Gospel ; but regards all believers. For,
1 . It is proposed as the fruit of our Lord's ascension to
heaven, and of his sacerdotal intercession -, the benefit
of all which redounds to all the elect. 2. He is not

Of CoNSERVATIOJiTi zik

spzaking concerning the Spirit, as the author of infalU-^
^ility in teaching, which the apostles and some other
evangelists had ; but as an advocate and comforter?
which belongs to all the faithful. 3. They to whom
the Spirit is promised, are not distinguished from other
believers, as teachers are from the common people ;
but from the world of reprobates, who neither see nor
know the Spirit, and consequently cannot receive him.
Nor are we to think, that this continual indwelling of
the Spirit is so promised to the whole church, that every
member of it cannot claim it to himself : for, by thesQ
words, our Lord comforts every one of his disciples in
particular ; for being grieved for his approrxhing de-
parture, he gives them the promise of such a presence
of the Spirit, that shall never at any time be entirely ta-
ken from them. But so long as the Spirit of Christ
dwells in any person, so long, it is self-evident, he is
Christ's, nor can he belong to the devil. We, indeed,
allow, that the Holy Spirit, Vv^hen he is ill treated and
grieved by believers, will sometimes depart, as to the
influences of his consolations, and their having cheer-
fulness in the spiritual life ; yet abides with them as
the source of their life, and the band of their union
with Christ.

XXVIII. Nor is there any reason to object David's
prayer, Psal. li. 1. where he so earnestly entreats, that
God v^'ould not take away his Holy Spirit from him ;
which he would not have done, had he been assured,
he was never taken from the elect. For, 1 . We have
proved already, sect. 20. the falsehood of that hypothe-
sis ; namely, that none pirays fervently for what he is
well assured will be granted him. 2. After a believer
has fallen into so horrid a sin, his faith and his full assu-
rance are usually so much shaken, that he dare not al-
ways securely promise himself the continuance of di-

S16. Of Conservation.

vine grace in that state : hence those sighs, and anxi-
ous ejaculations of soul to his God. 3. When David
prays, that the Spirit of God may not be taken from
him, it may be understood, 1. Of the Spirit of royal wis-
dom, and military process ; of which he had seen a me-
lancholy instance in Saul. 2. Of the prophetic Spirit,
which had before spoken by his mouth * 3. Of that
operation of the Spirit, v/hich should prevent his com-
mission of other sins in the administration of govern-
ment, whereby the wrath of God would be kindled
against Israel. 4. Of those m.otions of the Spirit, where-
by he now found his heart pricked, and which he sin-
cejeJy wished might not be stifled again, but heighten-
ed by new accessions, so as to end in a true and solid
repentance.

XXIX. The case is different as to what we read, Is.
Ixiii. 10. But they rebelled, and vexed his Holy Spirit ;
therefore he was turned to be their enemy, and he fought
against them. For he is not there speaking of elect be-
lievers, but of the rebellious Israelites. God had plac-
ed among that people his Holy Spirit, who spoke by the
proj)hets, and sanctified the elect. The rebellious re-
sisted that Spirit, rushed upon him like wild beasts.
Acts vii. 5 1. by persecuting the faithful servants of God
and his dear children,! Is. Ixvi. 5. In this manner,
then, tliey vexed his Holy Spirit, who dwelt not in them,
but in the prophets and other holy persons ; that is,
they gave him occasion to do those things which arc

* 2 Sam. xxiii. 2.
f I^ar the war J of the Lord, ye that tye?nhle at his "oord, Ysur Brethren
tJtat fuitedyouy that cast you out for my name's sake, said^ Let the Lord be
glorified. The author evidently applies thiis text of scripture, to
make it appear, that nothing is a greater evidence of rebelling
against and vexing the Holy Spirit, than the persecuting those in
whom he dwells, especially when they pretend to be acted by zeal
for the glory of God, John xvi. 2.

Of CONSERVATICI.^ S17

the effects of wrath, and which arc usually done by him
who avengeth the injuries he has received : or, if wc
may explain it of the Spirit working in those rebels, then
it is to be understood of the convictions of natural con-
science, excited by the Spirit, which they impiously op-
posed. Therefore it was. (h::^ he tiirjied to be their ent-
viy, and rejected that people, and took their kingdom
from them, and gave them up to hardness of heart j and
fought against them, as well externally by his armies,
which slew them, and destroyed their city and polity,
as internally by terrors and anguish of conscience.* All
which is no proof of the total departure of the KoJ/
Spirit from believers,

XXX. As that Spirit continually abides in believers,
so he is also in them the spring of eternal life. For he
is the Spirit of life. ■\ His holy and comfortable em^'tg/
is the life of the soul : for death reigns in a blind and
depraved mind. J This /^ life eternal, to ktwiu thee
the ovAij true God, and Jesus Christ tchom thou hasLsent.
Spiritual life consists in knowing, loving, revering the
grace and truth of God the Father and of Christ, and
in the joy which arises from these : which is called £-
TERNAL, because, when it is begun in this world, it is
Carried on by the continual influence of the Spirit, and
brought to perfection in the world to come. In another
place it is called a root witJiin ;§ the a?winti:ig zdiich abi-
de th ;|i t/ie seed that remaineth ,-^ a zvell cf zt-aicr spring-

. ing up into everlasting life**

XXXI. The nature of that life which is infused into
the elect in regeneration, is far different from that which
was in Adam in innocence, though even that v»'as holy,
and from the Koly Spirit. For, 1. In that state, man
was left to himself, without anv promise of the constant

* Deut. xxviii. §5. f Rom. viii. 3. % John xvii. 3. § Matfch-
xui. '.^1. II iJohnii. 27. f 1 John lii. y. ** John iv. 14-.

318 Of CoNSERVATiorT.

inhabitation of the Spirit ; such as, we have just proved,
the elect have now. 2. That cause which first produce
ed this ]ife, seems also to be the same which makes
them persevere therein ; but this life is implanted ii^
mar, who resists it, and takes pleasure in spiritual death,
and sets himself with all his might against God : it is
infused, I say, by the invincible efBcacy of the Spirit,
which Paul has so highly commended.* As therefore
that efficacy of the Spirit has, notwithstanding, oyercom.e
and subdued those that resisted and opposed his opera-
tions ; so, in like manner, after he has once settled him-
self in souls thus vanquished and subdued, he constant-
ly keeps the place he has once occupied ; and should
any tiling arise, either from within, or from without,
that should attempt to weaken it ; the more violent the
attack, the more carefully it will collect its whole force,
and prepare for a resistance. And what should retard
its progress, u'hen its enemies are now vanquished ; see-
ing nothing cauld withstand its power, in the beginning,
tvhen every thing was against it ?

XXXII. Moreover, 3. This life flows from the life
of Christ : NeverfJieless^ I live ; yet not /, hut Christ
liveth in mc.\ Moreover, Christ, by his death, has ob-
tained, that he should live forever : I am he that liveth,
and loas deady and behold, I am alive for evermore. But
Christ lives not only in glory with the Father, as to his
person ; but also by his Spirit in the elect. ^JThe Spirit
of life, which residing in him as the fountain, flows frOTn
thence to his people ; and he is the author of the same
glorious life in them, vdiich shall be perfected in their
several degrees. And hence he argues from his own
to our life : Because I live, ye shall live also.X This
life therefore of Christ in us is different from the life im-
planted in, Adam by creation. For that was given hin\
* Eph. i. 19. I Gal. ii. 20. % John yav. 19.

Of Conservation. SlS'

for the trial of his constancy, and mis:ht therefore be
lost. But after his constancy was at length tried, he
might expect a confirmation in a holy and blessed life,
as was the case with the blessed angels. Whereas the
life of Christ in believers is the fruit of his satisfaction
and merits, and therefore must be everlasting and eter-
nal, that he might not lose the pains he had been at :
and is to be compared, as to its duration, not with the
life of Adam, v/hen in a state of probation, but with
that life which he was to obtain, had he happily finish-
ed the course of his trial.

XXXIII. That expression of Paul is very memora-
ble, which we have. Col. iii. 3. Ye are dead, namely,
to the devil, the world, sin, and yourselves, andyour
life is hid with Christ in God. Every word of this sen-
tence is sufficient to prove the perpetuity of this life.
Life here denotes that holy and blessed energy, or acti-
vity of believers, resulting from the communication of
the Spirit of Christ, which begins in this life, and is
perfected in that which is to come. That life is hid, 1.
From believers themselves, who do not fully conceive
the manner in which the Spirit now worketh in them ;
and still less that inexplicable knowledge, that perfect
holiness, that unshaken love, that unspeakable joy,
which is ready to be revealed in the last time.* 2.
From the world. For as Christ, who is our life, is not
seen by the world ; so neither does the world know,
how we live in Christ, and Christ in us ; but reckons
these mysteries of our Christianity, as a kind of melan-
choly dotage. 3. From the devil ^j* whose mortal
blows and victories can have no access to it. The life

*,1 Pet. i. 5. 1 John iii. 2.
f A thing may be said to be hid for safety and security, as well
as for concealmeiit j and it is with respect to this, that our author
here soeaks.

3^ Of Conservation.

of God's children, like a most precious treasure, is laid
up in a secret place ; from which the evil spirit cannot
take it away, neither by open violence, or secret strata-
gem. In this sense it is said,* TJicy iiave consul! ed
against thy hidden oneSy whom thou protectest in thy
bosom. This life is hid xvith Christy to whose care and
custodyit js entrusted ; ivho is able to keep that ivhich
is committed unto him against that dai/.-f As Christ
therefore, though invisible to the world, actually sits
at God*s right hand, and will be really revealed ; so in
like manner, our life is with Christ, and is really kept
for us. In fine, the same life is hid in God ; that is, is
contained in the decree and love of God, v/ho, in his
own time, will make it manifest, for what end he loved
us In Christ. The bosom of God is that most sacred
repository, in which that treasure is kept safe.

^XXIV. The same Spirit who is the author of this
everlasting life, is the seal wherewith believers are seal-
ed. J The apostle compares believers to an epistle y
written not icith ink, but with the Spirit of the living
God.^ Now, that epistle contains God's testament.
And whenever the elect have received the promises of
that testament by a lively faith, then, in somiC measure,
they have the Spirit to write them on their minds.
Moreover, God ratifies that inscription with the stamp
of his seal. That seal is the Spirit of promise, not only
with respect to the extraordinary gifts which formerly
abounded in the church (for these were neither confer-
red on all, nor on true believers only, neither were they
an earnest of the heavenly inheritance) but chiefly with
respect to saving giftb or graces. It is called the Spirit
ofpTom.isey either because he was promised, or because
it is his office to intiniate to, write and seal the promi-
ses of the gospel upon the hearts of believers. A seal-

* Psal. Ixxxiii. 3-12 Tim. i..a2. % Eph, i. 13. § 2 Cor. iii. 3,

Of Conservation. i^i

mg is the impression of the image, which is on the seal,
upon the thing sealed ; whereby we both assure the
person to v/hom we write, of the author thereof, and
more strongly confirm the contents of the epistle or tes-
tament, so as he may have no doubt about the truth of
the thing. This mystical sealing, therefore, by the seal
of the Spirit, consists in the effectual communication of
that divine light, pui'lly, holiness, righteousness, good-
ness, blessedness, and joy, which are found in the Holy
Spirit. Of which the first lines are drawn at the be-
ginning of regeneration, and this is the writing on the
heart by the Spirit. But after faith in Christ comes to
be strong and operative, all these things are confirmed,
strengthened, increased, and more deeply imprinted by
.the same Spirit j and in this deeper impression consists
the sealing ; by the view and sense of which believers
have assurance, that they are the children of God.

XXXV. Moreover, this sealing of the Spirit is a
proof of the unshaken steadiness of believers ; for the
apostle himself, with good reason, joins their establish-
ment with this seahng : He which stablisheth us
zvith you in Christy and hath anointed us, is God: xvho hath
also SEALED us."^ For, 1. The promises of the eternal
testament are confirmed and ratified to us by that seal.
The wonderful and almost incredible goodness of God
shines forth in this matter. He not only promises the
elect, that he will never depart from them, but will so
order it, that they shall never depart from him. And he
likewise ratifies the same in the sacred and inviolable
writings of both testaments. But this is not a4l j for
he also engraves the same promises, by the finger of his
Spirit, on the hearts of the elect. Nor does he stop
here : but he adds the seal of the same Spirit, whereby

* 2 Cor. i. 21, 22,

Vol. II. R r

>^2 Of Co^•sEitvATION.

^ii ij

they are assured, in the highest degree, of the donation
6f these excellent promises. 2. This seahng denotes a
firm and indelible impression of the graces of the Holy
Spirit. For who can efface God's own seal, which he
has appended to his eternal testament, and deeply im-
pressed on the hearts of his people ? 3. By this sealing,
the sealed are rendered inviolable or sacred. Thereby
God declares, that they are his peculiar property, which
he will never suffer to be alienated.*
' XXXVI. We cannot here omit that remarkable pas-
sage, 2 Tim. ii. 19. Nevertheless the foundation of God
'siandeth sin^e^ having this seal. The Lord knoxoeth
them that are his : andy Lei every one that nameth the
name of Christ depart from iniquity . Chrysostom, by
the sure foundation of God, understands, " those sted-
fast souls who stand firm and immoveable." • Which
exposition is suitable both to this context and to the
language of scripture. It is agreeable to this context j
■for the sure foundation of God is distinguished from
"those men, who suffered themselves to be drawn aside
from the doctrine of the true faith, by the new doctrines
and deliriums of deceivers, such as were Hymenaeus
and Philetus. And it is agreeable to the language of
scripture, where the believer is called «7Z iesod n go-
lam, a foundation of ages, or an everlasting foundations^
and a pillar in the temple of God, zvhich shall go no more
out.^ To this also might be referred, Is. xxviii. 16.
where Christ is called pinnath iikrath musad
MFSSAD, which may be translated a precious corner
(cornet-stone) of the surest foundation. For Christ is
the corner-stone of his church, which being built upon
a rock, has the surest foundation : therefore the church
of the faithful is the foundation. And as none but God
can Jay such a firm foundation, it is therefore called the
* Rev. vii. 3. f Prov. x. 25. % Rev. iii. 12.

Qf C0NS^RVATI01!i. ^^

foundalion of God. Ye are God's building* ■ That foun-
dation of God stands surCf and unshaken against all
temptations. But what is the reason and cause of that
stability ? Believers have it not of themselves, but from
tlie seal of God : of which seal a twofold use is her^
proposed. 1 . To set a mark on the elect, as those who
are known to and beloved by God, and on vv'hom he
imprints characters, as his peculiar treasure, which he
highly esteems and choicely keeps, and as testimonies
of his dominion and property. Of this it is said, Tlue
Lord knoiceth them that are his. 2. To impress upon
them the likeness of that holiness, which is in the seal,
that is, in the Holy Spirit j whereby they are made to
be diligently on their guard against iniquity and defec-
tion. To this purpose is the caution. Let every one that
nameth the name of Christ, depart from iniquity. For
whoever has this law inscribed within, so that it be-
comes the proper law of his heart, which he frequently
repeats to himself ; and as from this he may know, that
he is chosen and beloved of God, so he carefully re-
serves himself for God, to whom he belongs.

XXXVII. In the last place, this Spirit Isarrabon
TEs KLERoi^OMi AS KEMo:^, the earnest of our inhe-
ritajice.^ Grotius has learnedly observed on this place,
that the word arrabon (earnest) is not of Greek, but
Syriac origin ; but we say it is of Hebrew derivation ;
as appears from Gen. xxxviii. 17. where Tamar asks
Asabon, a pledge of Judah. It is probable, the Greeks
had this word from the Phoenicians, with whom they
carried on much commerce. But arrabo, an earnest,
or, as the Latins express it shorter, ana, is a part of the
price given beforehand, as an assurance, that the whole
should afterwards follow. And Chrysostom says, ho ar-
rabon MEROS ESTi TX)u PANTOS, a/i camesi is pari
* 1 Cor. iii. 9. f Eph. i, H.

S24 Of ConservatioiJ'.

of the xvhole. In like manner, those gifts of the S})irit,
of which we have just spoken, are a part of the future
happiness, and of the principal thing that is to come al^
ter : and they clearly resemble that earnest, which the
bridegroom gives to the bride, in testimony of her com-
munion with him in all his possessions. For who v^-ill
not readily believe, that there is a reference here to the
ceremony of betx^othing ? to which there is certainly an
allusion, Hos. i. 21, 22. Moreover, that possession, af
v/hich the Spirit is an earnest, is called the inherilance of
the childreii of God ; because it is perpetual, and never
to be alienated from the possessors : whoever has it, has
it continually, from the first moment of possession, thro'
all the ages of eternity. Therefore we conclude, that
it is not possible, that they who have once received the
Holy Spirit, can forfeit the heavenly inheritance ; be-
cause otherwise, which God forbid, the Spirit of truth
would be a false and fallacious earnest.

XXXVIII. Thus far we have shewn, that the wliole
adorable Trinity contribute their part to the conserva-
tion of believers : whence it appears, that their salvati-
on is seture under such guardians. Let us now further
inquire into the method which God takes for their con-
servation. First, then, he employs that infinite and ^7^-
periiatural poiver, by which he at first infused the be-
ginning of the spiritual life into elect souls, so that it
may be cherished and maintained for ever by no less
efficacy than it was at first produced. To this purpose
is what we have advanced, sect. 18. concerning the
power of God displayed in this afi'air.

XXXIX. But as it becomes God, to da-iA with a ra-
tional creature in a way suitable to its nature ; so he
superadds to that supernatural power some means, act-
ing morally, as they commonly speak, by which the
elect thercscives are excited carefully to keep themselvf d

Of Conservation. g'2*5

under Gcd'b protection. Here he uses the ministry of
his rcord, which is the incorrupt ible seed, and the xvord
ofGody u'hich livetli and abide th for ever* He sets be-
fore them the excellence of faith and godliness, thereby
co/i/irming the souls of his people, and exhorting them to
continue in the faith. \ He gives the promises of a great
re^vard to those, and only those who perseverc-f He
subjoins the tlireateninv's of a dreadful vcn.o^eance aijainst
backsliders and apostates ;§ and at times awakens dull
and drowsy souls with his chastening rod, and reminds
them of their duty ; Before I was aflicfcdy I ivent
astray ; but noio have I kept thy ioord.\\ These admo-
nitions, promises, thrcatenings, and the like actions of
God towards the elect, are so tar from giving the least
ground to conclude any thing against their perseverance,
that, on the contrary, they arc powerful means for their
conservation.

XL. For when God, by the pov.xr of his Spirit, ex-
cites the mind attentivelv to consider these thino-s, a
certain holy fear and trembling is produced on man,<¥
w^hich stirs him up to be diligently upon his guard
against the flesh, the world, the devil, and all their
snares, lest, by being imposed upon by their deceits, he
should do any thing prejudicial to his own salvation.
And should it happen, that he has departed from God
by some abominable iniquity ; the sense of the wound
he has given -^his conscience, and which, unless timeir
cured, must at last issue in eternal death, does not suf-
fer him to be easy till, by renewed repentance, he has
returned to God, and obtained, with many tears, the
jiardon ot his sin from his infinite mercy. And as every
believer is conscious of his own weakness, therefore,

* 1 Pet. i. 33. f Acts xiv. '22. i Matth. xxiv. 1:5. Rev. i'\
ro, 11. § Ez(.'k. xxxlii. 13, U, IJ. ;, Fiat. cxix. GT. f[ Phil,
ii. 1*2.

S26 Of Conser^'Ation.

with bumble dependence on the assistance of divine
grace, he is earnest in devout pra3'ers, for the continual
influences of it, in order to his conservation and corro-
boration ; praying, according to our Lord's direction.
Lead us not into temptation ^ but deliver us from evil.
And in this manner all true believers, being excited and
assisted by God, also persevere and preserve themselves:
We knozvy that whcsoever is born of God^ sinnetli not ;
hut he that is begotten of Gody keepcth Jdmself and that
zvicked one ioucheth him not.* And, indeed, whoever
forms a right judgment of the vileness of sin, the tor-
ments of hell, and the greatness of divine wrath ; who-
T^ver has had but the slightest taste of the beauty of re-
ligion, the pleasantness of grace, the honor of eternal
glory, and the incredible sweetness of the love of God;
it is not possible, he should not exclaim ; Lo ! th'cy that
are far from thee y shall perish ; thou hast destroyed all
them that go a-whoring from tJiee : but it is good for me
to drazv near to God.-f This is zvith purpose of heart to
cleave to the Lord.X

XLI. Hence appears the falsehood of the calumny
of our adversaries, that, by this doctrine concerning
the almighty conservation of God, a wide door is open-
ed to profanencss and carnal security. That it is highly
useful and effectual for the consolation of believers, pro-
vided it is true, will not be contradicted even by these
who deny it. But nothing can be effectual for the con-
solation of the saints, which, at the same time, is not
effectual for the promoting of holiness. For, in every
consolation, there is a demonstration of the beneficent
love of God towards the wretched sinner, who is soli-
citous about his salvation ; and the clearer that demon-
stration of divine love is, and tlie more particular the
application, the stronger also is the consolation. Be-
* 1 John V. iZ. T Psal. Ix-aii. 2, 23. % Acts xi. 2J..

Op CoNSERVAtlOK. 327

sides, nothing is more powerful for inflaming our hearts
with love to God, than the knowledge, sense, and taste
of the divine love shed abroad in them. Whoever
therefore most amplifies the powerful grace of God in
his consolation, which impudence itself will not deny
wc do, presents to the saints the most powerful motives
to divine love, and the consequences thereof.

XLII. But let us more particularly shew, that our
doctrine is far mxore adapted to promote piety, than
v/hat our adversaries maintain concerning the unstable
happiness of believers. And, firsts our doctrine doth
certainly most of all illustrate the glory of God, which
the opposite tends to obscure. We celebrate the infi-
nite power of the Deity, whereby he can not only re-
strain our outward enemies from 6verthrovving otir sal-
vation, but also so fix the wavering disposition of our
will, rhat it may not depart from the constant love of
holiness ; also his irntk in the promises of the covenant
of grace, on which we safely and securely rely, being
assured, that he who hath promised, will also perform :
and his goodness, whereby he does not altogether re-
ject, or disinherit his children, or cut them off from the
communion of Christ, even when they have fallen into
some grievous sin, but, by his fatherly chastisements,
graciously recovers them from their fall, and stirs them
up to repentance : and his holiness, to which it is ow-
ing, that he hides his face from his children, when, for
some time, they seem to give too much way to sin, so
that he does not grant them familiar access to himself,
nor the influences of his consolations, but rather sharp-
ly stings, and thoroughly terrifies their conscience with
the sense of his indignation, lest he should appear to
be like the sinner, or could bear with sin in his own
people, v>^ithout resentment : and the effccacy of the me^
riis aiid^ intercession of Christ, whereby he has acquir-

528 Of Conssrvation.

ed and preserves for himself an inheritance never to be
alienated. In fine, we celebrate the inxlncihle pozcer
cf the Holy Spirit, who so preserves his mystical tem-
ple, that it neither can be destroyed, nor be made an
habitation of impure spirits. But as the sum of our re-
ligion consists in glorifying God ; so that which illus-
trates t\\Q glory of God in this manner, does most of all
promote godliness.

XLIII. But as the opposite doctrine separates the
immutable bent of the free will to good, from the effi-
cacy of divine grace ; as it maintains, that God does
not always pertorm what he has promised ; as it will
not grant, that God's children, when they fall into -some
grievous sin, are chastised with rods, but disinherited,
and punished by spiritual death ; as it asserts, that the
impetration of salvation by Christ may be perfect and in
every respect complete, though none should happen
actually to be saved thereby, and that Christ was not
always heard in his prayers ; and that the Holy Spirit is
sometimes constrained, by the mutability of the human
will, to give up his habitation to the evil spirit ; the op-
posite doctrine, I say, must, in many respects, be in-
jurious to the power, truth, and goodness of God the
Father, to the merits and intercession of God the Son,
and to the invincible efficacy of the Holy Spirit.

XLIV. Secondly y Our doctrine is excellently adapt-
ed to allure the unconverted, seriously to endeavour af-
ter conversion and repentance : for the more sure and
stable that good is, which is promised to the penitent,
the more effectual is the motive, taken from the consi-
deration of it. The scripture every where dissuades
men from searching after the good things of this world,
and encourages them to seek those good things, which
are spiritual, from this argument, that the former will
perish, but the latter endure for ever : Labour not for

Of Conservation. S29

the meat ichich perisheih j but for that meat akich en-
diirrfli unto everlasting life* Love rot the zvcrld : the
zvorld passeth axvaVy and t lie lint thereof: but he that
doth the zcill of Cod, abideth for ever.-\ And indeed,
what can be more powerful to excite to repentance than
this reflection ? " As long as I am distracted with the
anxious cares of this life, let my success be ever so
great, I can only amass perishing treasures, of which I
may perhaps be deprived in this very life, aljd the re-
membraiice of which shall certainly torment nie in the
next. But if I diligently pursue the work of my con-
version, I shall, from tJie very first moment of that, ob-
tain that love of God in Christ, from which nothing shall
ever be able to separate me again : and the sooner I
enjoy that, the sooner I acquire that supreme good,
which is possessed without any danger of having my
misery renewed."

XLV. But the opposite doctrine is adapted to pro-
crastinate endeavours after repentance. For when it is
inculcated on a man, that a child of God by regenera-
tion, after having, for some time, been engaged in the
practice of holiness, not only may, but actually has of-
ten fallen away, and become a child of t?ie devil, been
disinherited by his heavenly Father, and is with greater
difficulty renewed to repentance, the further progress
he had made in holiness : this thought will easily be en-
tertained by those, who hear of exhortations to repen-
tance, that there is no occasion to press the matter of
their conversion so strenuously, in their tender years,
lest perhaps, considering the great inconstancy of un-
stable youth, they be overtaken by some great sin, and
their condition be far worse than it was before : that it
is more adviseablc, to wait for those years (for we gene-
*Johnvi. 27. f 1 John if. 15, 17.

Vol. II, S s

S'SO Qf Conservatioh.

Tally promise ourselves long life) in v/hich both 6ui judg-
ment is riper, and the mind usually pursues \vith more
constancy, what it has once applied to, enjoying in the
mean time the delights of this world. Now, nothing
can be more pestilential than this thought, which yet
this doctrine suggests.

XLVI. Thirdly, Our doctrine is also very powerful
to confirm the elect, already converted, in the spiritual
life, and to quicken them to the constant practice of re-
ligion. Which may be proved various ways. 1. All
the arguments which are raised from the possible apos-
tasy of the saints, are taken from the fear of punishment,
and the terror of dreadful threatenings ; but those taken
from God's most powerful conservation, breathe no-
thing but his love, and the incredible sweetness of di-
vine grace. Moreover, it is certain, that the children
of God, who have not received the spirit of bondage again
to fear 3 but the Spirit of adoption, xchereby they cry
Abba, Father,* are more powerfully drawn by the chords
of love, than driven by the scourge of terror : for that
love of Christ constraineih us, 2 Cor. v. 14. 2. All our
religion is nothing but gratitude : but it is clear, that
that person more effectually promotes gratitude, who
proves by cogent arguments, that the happiness bestow-
ed from grace, shall be perpetual, by the help of the
same grace, than he who maintains, that though it be
truly great, yet it may be lost. 3. It is equitable, that
the better secured the reward of our duty is, we should
be the more diligent in the practice of religion. For
the consideration of the reward is among those things,
which render the commands of God sweet.f But we
assure the faithful worshippers of God, from his own
word, that, from their very first entrance on the course
of sincere godliness, their reward is sure ; calling upon
* Rom. viii. 15. ■\ Psal. xix, 10.

Of Glorificatioit, SSi

them with the apostle,* Tlierefore, my beloved brethren,
be ye steadfast, zmmoveable, always abounding in the
work of the Lord, for as much as ye know, that your la-
bour is not in vain in the Lord. But our adversaries un-
happily discourage all diligence, while they teach, that
we know not, whether our labour shall be in vain, of
not, since it is possible we may fall away, and so have
all along laboured for nothing.

* 1 Cor. XV. 58.

A

G H A P. XIV.

Of Glorification,

S all God's works tend to his glory, so also to the

glori^fication of his chosen people. This doubtless is the
glory of God, to manifest himself in his elect, to be
what he is to himself, the fountain of consummate hap-
piness. When he does this, he is glorified in his saints,
and admired in all them that believe* Believers exult
in this hope of their salvation, which is so connected
with the glory of God, that it is called by that very
name in the holy scripture : IVe rejoice in hope of the
glory ofGod.f Our glorification is called the glory of
God, not only because it comes from, and is freely be-
stowed on us by God ; but also because the magnifi-
cence of die divine majesty displays itself no where more
illustriously, than in that glorious happiness, which he
makes to shine in his beloved people.

II. Some would prove, that we are called to this by
God, from 2 Pet. i. 3. zvho hath called us to glory and
virtue: but the Greek runs, dia doxes kai aretes,

* 2 Thess. i. 10. t Rom. v. 2,

332 Of Glorification.

by glory and virtue ; which may be understood either of
our glory and virtue, or -of the glory and virtue of God,
and oi Christ. If we understand it of ours, the mean-
ing will be, that God hath called us to communion with
himselr, by such a clear display of the glory to be re-
vealed in the saints, and by the proposal of true virtue,
which is made in the gospel, that none can be ac-
quainted with it, but must be inflamed with a desire
after it. But it will be better to apply them to God,
as Peter elsewhere calls them, tas aretas tou ka-
XESANTOS hemas, the virtues (praises) of him u: ho
kath called us* And some manuscripts have idia
DOXA KAi ARETE, his ozcu glorij and virtue : and then
the meaning will be, he hath called us by his own glo-
rious virtue : or, what I take to be fullest, the Lord
Jesus hath called us by glory, while he presents unto
us a glory in himself as of the only begotten of the Fa-
ther ; and by virtue, while he discovered a life full of
every instance of virtue, which, as they are set forth in
a preached gospel, clearly shew, that he was the Son of
God and Saviour of the world. And thus we keep to
the proper signification of the particle dia, Vv'hich I
have not ;,■:': seen proved, by any example, to signify
the same as eis, to. Indeed, the venerable Beza ad-
duces Rom. vi. 4. where Christ is said to be raised from
the dead, dia tes doxes tou patros, that is, says
he, to the glory of the Father. ^ But such an explica-
tion is unnecessary : let us say, as the words bear, by
the glory of the Fattier. Which admits a twofold
sense, and both of them very agreeable. As first, by
glory to mean tkc strength, and glorious pov/er of God,
for sometimes the Greek word doxa, answers to the
Hebrew NcoDs.f Thus God is said to have raised Christ
DIA tes dunameos autou, /)7/ his own power, X
1 Pet. ii. 9. t Is. siv. 2 k + 1 C©r. vi. 14.

Of Glorification. 335

in the same sense. Again, if by glory v/e understand
tlie display of the divine supercmincnt excellency, ^<'e
will sav, that Christ was raided by the glory of the Fa-
ther, because it was for the Father's glory, that the only
be-jotten and riHiteous Son of God should live a ^lori^-
ous life in himself, and a holy life in his members.

III. But whatever be Peter's meaning, it is evident,
we are both called and justified, in order to glory ; and
for that end powerfully preserved.by God. Paul speaks
of our ca///;?o-, 1 Thess. ii. 12. Who hath called you 2into
his kingdojn and glory. Oi justijicat.ion he says, Rom.
viii. 30. Whom he justified, them he also glorified. Of
conservation Peter speaks, 1 Pet. i. 5. Who are kept bu
the poicer of God, through faith, unto salvation, readij
to be revealed in the last time.

IV. Gloxificntionh the graciovs act of God, zclierehij
lie actually translates his chosen and redeemed people

from an unhappy and base, to a happy and glorious state.
And it may be considered, either as begun in this life,
or as consummcifed in the next. The frsLf rails of the
Spirit, "^ who is the Spirit of glory, "f are even in this life
granted to the children of God ; not only that by these
they might comfort themselves in adversity ; but also
that, from these, they might in some measure in>fer,
what and how great that future happiness is, which is
reserved for them in heaven ; and that, having had a
foretaste of that great reward they expect, they may be
the more cheerful in the course of faith and holiness.
Now, these first-fruits consist in the following things.

V. First, In that most excellent holiness, which is
freely bestowed on the elect, and was described chap,
xii. For as there is the greatest filthiness in sin, as be-
ing contrary to the most just and righteous law of God ;
=^0 there is in it the greatest vileness and m.isery, as it

* Rom. viii. 23. t ^ Pet. iv. Ik

334 Of Glorificatiof!

makes man most unlike the infinitely glorious- and bles-
sed God. Accordingly these two things are conjoined,
Tli.ey have sinned^ and come short of the glory of God ;*
and sin is called that shameful thhig.-f On the contra-
ry, in righteousness and holiness, there is not only some
moral goodness, in so far as they agree with the law
and with God, the pattern of them ; but also an excel-
lent glory, in so far as there is in them a resemblance-
of the most blessed God ; whom Moses represents as
N^DAR EAKKOD.^SH, magmficent, or glorious in holi-
ness.\ Accordingly, tlie image aiul glory of God^ are
connected. See what we have said chap. viii. sect.
9. To say nothing now about that incredible sweetness
and boldness with God, which the consciousness of
sanctiiication gives those who endeavour after it. On
which account David described the statutes of the Lordy
to be the ix'joicing of the heart ; sweeter than honey and
the honey-comb. \\

VI. Secondly y lvi\h2iivisio7iofGody\v\\}\ which he
honors the saints even in this life. We shall presently
hear, that the complete happiness of the life to come
consists in the perfect vision of God. That vision,
therefore, which is the privilege of believers here, is cer-
tainly the beginning of that other. Now, God presents
himself here to be seen, 1. By faith ; which, indeed, is
mere darkness, when compared with the light of glory,
and, in that respect, is distmguisbhed from sight, ^ and said
to be the evidence of thing.? not seen;** yet it is a clear
and shining light, in comparison of the ignorance of un-
believers, in ichom the God of this world hath blinded
their minds.-f-f Hence Moses is said by faith to have
seen him xoho is invisible.^^ By faith also, we all zcith

* RoiD. iii. 23. t Jer. iii. 21.. + Exod. xv. 1). § 1 Cor.
xk7. _ II Pdal. xix. 8, 10. f 2 Cor. v= 7. ** Heb. xi. k
tt 2 Cor. iv. 4. IJ H-b. xi. 27c

Of Glorification. 335

open face behold, as in a glass, the glory of the Lord*
Nor does the faith of believers behold the perfections of
God only in general, as they are in him j but it like-
wise beholds them, as belonging to them, and become
theirs for the sake of Christ. Which certainly has no
small influence on our salvation. He that believes,
and by faith views God, and that as his own, not only
expects, but already has eternal life ; and through that
very faith he is sared,-\ according to that of our Lord,
Verily, verily I say unto you, He that hcareih my word,
and believeth on him that sent me, hath everlasting Ufc:^
2. God is also seen by an experimental sense of his good-
ness, which intimately insinuates itself into the soul, in
the holy use of the creatures. So that he not only knows
by reasoning that God is good, not only believes it on
the authority of infallible testimony ; but has the ex-
perience of it both by sight, sense, and taste, while God
himself, by means of his creatures, wonderfully delights
the soul. To this purpose is the invitation of the Psalm-
ist,§ O I taste and see, that the Lord is good. 3. He is
seen still more immediately, when he reveals himself
to the soul, while deeply engaged in holy meditation,
prayer, and other exercises of devotion, as the fountain
or life and the source of light ; so as wonderfully to af-
fect it with the immediate darting of his ravs into it.
Tliis, I imagine, was what David desired, when he
sought to behold the beauty of the Lord, and to inquire in
his temple. \\ And this, I am apt to think, he obtained,
when he sung, ken bakkod^esh chapsithicha,
to see thy power and thy glory, so as I have seen thee in
the sanctuary. \ 4. Something peculiar is at times im^
parted to sick and dying christians, in whose imagina-
tion God sometimes draws so distinctly the brightest

* 2 Cor. iii. J 8. f Eph. ii. 8. % John v. 24. § Psal. xxxiv. S.
ii Psal xxvii. 4, ^ Psal. b:iii. 2.

5S6 Of Glop.ification.

images of heavenly things, that they seem to see them
before their ey,es ; nor are they otherwise affected, than
if the things themselves were present before them.
The nearer the soul is to heaven, it is also enlightened
with the brighter rays of supercelestial light, flowing
from him, who, being light itself, dwells in light inac-
cessible. Of which there are not a few instances in the
history of the life and death of godly persons, and very
many experiences offer in our daily visitation of the
sick. This is a kind of descent of heaven into the soul,
before the soul is taken up to heaven.

VII. Aiaimonides, the wisest among the Jews, seems
to have had something to this purpose in his mind,
when, in More Nevochim, p. 3. c. 51. towards the end,
he speaks thus : " The more that the faculties of the
body are impaired, and the fire of lust is extinguished,
the more is the understanding strengthened, its light in-
creased, the apprehension purified, and the more it re-
joices at what it apprehends ; so that when the perfect
man is arrived at mature age, and juct approaching to
death, the apprehension, the joy arising from that ap-
prehension, and the love of the thing apprehended, are,
in an extraordinary manner, heightened ; so that the
soul, as it w^ere, is in a state of separation from the bo-
dy, during the time of that high pleasure. To this our
wise men had an eye, while they say, that, at the death
of Moses, Aaron, and Miriam, these three died bene-
SHIK AH, in the kiss or by the kiss. For, say they, what
is said. So Moses the seroant of the Lord died there in
the land of Moab, ngal pi jehov ah, Mt the moi//h of
the Lord, Deut. xxxiv. 5. which shews, that he died in
the act ot kissing, eeneshikah. And so it is said of
Aaron, at the mouth of the Lord, and he died there.
Numb, xxxiii. 38. They also affirm of Miriam, that
she died bdneskikah, in the act of kissing : but yet

Of Glorificatioit. 53?

the scripture does not say of her, at the month of the
Lord, because, being a woman, that parabolical mode
of speech was not suitable. But the meaning is, that
they died from excessive love, in the pleasure of the ap-
prehension thereof. As to the phrase itself, our wise
men borrowed it from the Song of songs, where the ap-
prehension of the Creator, conjoined with the supreme
love of God, is called neshikoth, kissing i Let him
kiss me with the kisses of his mouthy Cant. i. 2." Thus
far that learned Jew.

VIII. Thirdly, In the gracious possession and enjoy-
ment of God ; when God himself, according to the pro-
mise of his covenant, holds communion with them, and
gives them not only to see hira, but also to possess and
enjoy him in the manner we explained, chap. x. sect.
33. and in this consists salvation : Happy is the people
that is in such a case j yea^ happy is that people ivhose
God is the Lord* He may justly glory of riches, who
is admitted into the possession of such great happiness.
7he Lord is the portion of mine inheritance, and of my
cup, tlwu maintainest my lot, The lines are fallen unto
me in pleasant places j yea, I have a goodly heritage.'^
But that fruition of God consists in that sweet and fre-
quent delight the soul takes in him as its treasure,! in
its being enriched with his riches, fed with his plenty,
preserved by his power, directed by his wisdom, re-
freshed by his goodness, and, in fine, filled with his
sufficiency : so that he knows of nothing he can desire^
besides the perfect fruition of him, of which he has now
only the first-fruits. Blessed is the man zvhojn thou chu--
sesty and causcst to approach unto thee, that he may
dwell in thy courts : he shall be filed zvith the goodness of
thine house, even of thy holy temple.^

* Psal. cxiv. 15. t Psal. xvi. 5, 6. + Psal. Ixxiii. 23. §Psal. Ixv. 4-.
Vol. II. T t

538 Of Glorification.

IX. Fourthly, Such magnificent beginnings of gloT)?
heget all riches of the full assurance of understajiding,*
and the firmest certainty of consummate happiness, to
be enjoyed in its appointed time. For when one has
obtained, the first-fruits of the Spirit, and has so many
and such evident signs of his communion with God and
Christ, why may he not say with Paul ? I Imoiv zvhom
I have believed, and I am persuaded, that he is able to
keep that which I have committed unto him against that
day j-f and again, / am persuaded, that neither death,
nor life — shall be able to separate us from the love of
God, zoliich is in Christ Jesus our Lord.^ And indeed I
kqow not, whether any thing more dehghtful and plea-
sant can be desired in this life, than that full assurance
of our faith, which entirely calms the conscience, and
delights it with the ineffable sweetness of consolations.

X. Fifthly, These so rnany and so great benefits
joined together, beget a joy unspeakable and full of glo-
ry, whereby Peter testifies, though now not seeing, yet
believing they rejoice.^ For that God, with whom they
have fellowship as their God, is their exceeding joy,
EL siMCHATH Gi hi, the God of the Joy of their exulta-
iion.\\ Nothing exceeds this joy in eflScacy ; for it pe-
netrates into the inmost soul, and is alone sufficient to
sweeten the most grievous of all afflictions, let them be
ever so bitter, and easily dispel the greatest anguish of
soul : so that the faithful martyrs of Christ, who had
tasted the sweetness of it, have gone, with joy and
songs of praise, to the most cruel torments, as to the
most sumptuous feasts. Nothing is more pure. For it
does not discompose the mind, unless in a salutary,
wise, and holy manner ; that, having no command of
itself, but being full of God, and on the very confines

* Col. ii. 2. t 2 Tim. i. 12. l Rom. viii. 38; 39. § I Pet.
i. 8. II Psal xliii. 4.

Of Glorification. S3S>

of heaven, it both favors and speaks above the capacity
of a man. The more plentifully, one has drank of this
spiritual nectar, though he may appear delirious to
others, who are unacquainted with those delights, he is
the more pure, and wise, and happy. Nothing, in
fine, is more constant ; Everlasling joy shall be upon
their heads* Your heart shall rejoicey and your joy no
man takethfrom you, John xvi. 22. If it is not con-
stant as to the second effects, or after acts, as th^^y are
called, yet it is so at least as to the foundation and first
act. For though God, in this life, according to his in-
finite wisdom, mixes the communication of his sweet-
ness with much bitterness ; yet believers have that in
them, which proves the unexhausted fountain of a joy
springing forth at times, and of a delight that is after-
wards to continue flowing for ever. Nor does God at
all times deal out this joy with a sparing hand : he
sometimes bestows it in such plenty on his people, that
they are almost made to own themselves unable to bear
such heavenly delight on earth, and to say with Ephrem
Syrus ; " Lord, withdraw a little, lest the brittle vial of
my heart should burst by the rays of thy favor darting
too strongly." If God does so great things for his peo-
ple in the prison, what will he not do in the palace ? If
the first-fruits are so plentiful, how abundant will the
harvest be ?

XI. The glorification of the future life has again its
several degrees and periods : and is either of the soul
separated from its body, before the last judgment ; or
of the zvhole man after the resurrection. We are here
to take notice of the gangrene of the Socinian divinity ;
whose meaning it is hard to come at, these v/orst of hy-
pocrites are so involved and dark. I shall give their
own words, from the Compendiohun they themselves,

* Is, XXSV. 10^

540 Of Glorification.

drew up, and which the venerable Cloppenburg under-
took to refute.

XII. " Their sentiments about the state of souls af-
ter death are these : That man by death undergoes such
a total dissolution, as to be altogether nothing : unless
that his spirit (even as the spirit of the beasts) like a
kind of wind or breath, returns to God, who gave it,

Eccl. xii. because that breath or spirit is a kind of

•virtue or efficacy of him, to whom it returns. More-
over-, they infer from this, that souls after death have vo
sensation , nay, do not, indeed, actually subsist in them-
selves, as persons do " The whole comes to this : 1.
Since they contend, that the soul is not a substance,
but a kind of virtue and efficacy, as strength, health,
wit, skill, and the like ; they deny that it any wise sub-
sists of itself. 2. As they say, it returns to God, they
ascribe nothing to it, but what it has in common with
the spirit of beasts ; dreaming, namely, of a kind of
divine air or breath, a particle of which ever}' man, and
every beast, enjoys ; by which God inspires, vegetates,
and moves their bodies, and which, when it is breathed
out at death, he receives, as a kind of virtue or efficacy
of his own. 3. However, that return to God hinders
not man, after death, from becoming altogether nothing,
as beasts are nothing after death ; only with this differ-
ence, that the soul of man is rational, and has the hope
of eternal life ; such as the souls of the righteous, who
will actually live forever. But then they mean that
eternal life ; which begins at the resurrection, by which
the soul as well as the body v/ill be again brought into
being ; while the souls of the wicked will remain in the
same condition with those of the beasts, which are not
to be reproduced by any resurrection, 4. Since they
deny the souls surviving death to be substances, it is
much more evident, that they deny them to be capable

Or Glorificatio"N'. 541

of rewards or punishments : which is downright Epi-
curism.

XIII. We arc therefore to prove these three things
in their order : 1. That human souls trulij survive after
death. 2. That they live and think ; for that life,
which is essential to the soul, consists in these ; and
consequently they either enjoy the beatific communion
of God, with the highest delight, or are tormented with
the gnawing worm of conscience, and the horrible ex-
pectation of a future judgment, with the utmost pain.
3. That the souls of the righteous (for we now treat of
their glory) are immediately, upon their quitting the
body, received not only into //cair/2/j/70j/i", but also in-
to heavenly mansions.

XIV. As to the .first ; that the soul, on being set
free from the body, subsists ; and that man, after deatli,
is not reduced into nothing, the sacred writings so evi-
dently declare, that scarce any thing can be cleareV.
The Lord Jesus invincibly proves, that Abraham, Isaac,
and Jacob existed, when, long after their death, God
declared, that he was tJierr God, Matth. xxii. 32. com-
pared with Luke xx. 38. For how could he be their
God^ when themselves had no existence } And if the
soul, when separated from the body, could not at all
subsist, Paul would have ridiculously doubted, whether
he was caught up into the third heaven in the body, or
out of the body."*^ His words also had been vain,f /
have a desire to be dissolved, or depart, and (o be ivith
Christ. Indeed, he says, to be dissolved, or depart, and
not to be extinguished : nor can we refuse, that he has
a being, who is said to be zvith Christ. And how, pray,
a7'e rte come not only to myriads of angels, but also to
the spirits of just men made perfect, who are in the hear
vcnly Jerusalem, if none such existed rj To what pur-

* 2 Cor. xii. 2, 3. f Phi], i. 23, + Heb. xii. 23.

542 Of Glorification,

pose also is that well-known parable of the rich mart
and Lazarus, but to acquaint us with the existence of
separate souls, and their different conditions ?* To what
end, those prayers of believers and of Christ himself, by
which they commended their departing spirit to God ?t
In a word, seeing Christ was true man, and in all
things like unto his brethren, whom these men reproach
as a mere man, I ask, what they think was become of
his soul, during the three days of his death ? Did it also
vanish into thin air, and was Christ really annihilated
alter his death, till his soul was raised together with his
body ? One or other of these they must say ; either that
the soul of Christ was of a quite different nature from
ours, which, they assert, can nowise subsist, viz. in a
state of separation ; and so they contradict Paul, who
declares, that he zcas in all tilings like unto his brethren,
yet imthoiit sin^\ or that Christ was annihilated during
the three days of his death ; and so they contradict
Christ himself, who promised the thief, that he should
be with him in paradise, immediately upon the death
of both.§

XV. The heretics, in like manner, pervert the mean-
ing ot the preacher, who says,|| Then shall the dust re-
turn to the earth, as it was ; and the spirit shall return
zinfo God ivho gave it ; as if that return was nothing but
a resolution into God, of I know not what virtue, which
they call a particle of divine breath, proceeding from
God ; almost in such a manner with God, as now re-
ceived from the body, as it was with him before it re-
moved into the body : which are m.onstrous opinions !
It is contrary as well to the nature of God, as to ours,
that either our soul should be any part of God, or God
any part of our soul. The meaning of the preacher is

* Luke xvi. f Psal. xxxi. 5. Acts vii. 59. % Heb. ii. 17»
and iv. 15. § Luke xxiii. 43. H Eccl. 'au. 7.

Of Glorification. 343

nowise obscure. After the death of the man, he says,
that tlie condition of the body is quite different from
that of the spirit. The body, when deprived of tlie
sou], he calls dust ; because the union of soul with bo-
dy is the band, and, as it were, the cement, whereby
the parts of the body remain conjoined. After the de-
parture of the soul, the hfeless body, which at first was
formed out of the earth, is nothing but a heap of earth-
ly particles, into which also it resolves in process of
time. But the condition of the soul is quite different.
It dies not, nor is dissolved, as the body ; but goes to
God,, as to the Judge, who is to assign it its place,
either of reward or punishment. Nay, it retiir^is to
God, not as if it had actually been with God, before it
was infused into the body (for Gcydformetli ttie spirit of
man within hini* ) but because, in order of nature and
efficiency, it was God's before it was man's : for God
gave it to, and made it for man. What Euripides has
elegantly said, as quoted by Philo in his book, de mundi
immortalitate, wonderfully agrees with this saying of
the preacher,

Chorei d'opiso, ta men ek gaias
Phunt 'eis gaian, ta d'ap 'aitherioij
Blastonta cones, eis ouranion
pulon elthe palin.
That is, as Grotius explains it,
Retroque meant, qucc terra dedit,
Iterum in terram. 2uod ab cethereo
Venerat ortu, cceleste poli
Repetit templmn.
In English thus :
" yv'"hat springs from earth, goes back to earth again :
but what trom heaven derives its high pedigree, thither
* Zech. xU. I. .

34^!^ Gf GloRI? ICAI lOiT,

again returns." Similar to this is that of Epicharmns,
apnd Pill tardi . ad ApolUm . Sunekritkekaidiek-

RITIIE KAI APELTHEN OTHEN ELTHE PALIN, GA

MEN Eis GAN, PNEUMA d'ano : " They are joined
togetlier, and afterwards separated, and return again
from whence they came> earth to earth, the spirit to
heaven."

XVI. None should oppose to this testimony, ver. 19.

of chap. iii. / said in my heart, Tliat which befal-

leth the sons of men^ befallcth beasts, even one thing be-
falleth them : as the one dieth, so dieth the other ; yea,
they !tave one breath, so that a man hath no pre-emi-
nence above a beast ; for all is vanity. For it is evi-
dent, that the comparison between man and beast is
only made with respect to what is external, and strikes
the eye ; in as much as man equally with the beasts is
deprived of that life, whereby he can enjoy the plea-
sures of this world. He does not here consider the
condition of the next world, which is apprehended by
faith. And it is plain, that these words cannot be un-
derstood absolutely, but only relatively, as to the pri-
vation of animal life, because otherwise man and beast
would have the same kind of spirit ; and that man has
no pre-eminence above the beasts, none who is not out
of his senses will affirm, and who, by giving up all pre-
tence to solid reason, has willingly turned himself to a
beast.

XVTI. When the scripture affirms, that the dead
are no more,* it does by no means say, that nothing of
them survives any more, including even the soul in the
same condition ; which the adversaries themselves will
scarce venture to affirm : but that they are not to be
what they were before ; namely, living men, consist-
ino^ of soul and body united ; nor zvhere they were be-
^ Psal. XKxix. 13. Jer. xxxi. 15.

Of Glorification. S45

fore, B y-E R /E T z H A c H A 1 1 M, yVi the land of the living ;
and because all their converse with the living is cut off,
so that with respect to that intercourse it is much the
same, as if they had no existence. See Gen. v. 24.

XVIII. Now let us proceed to what we undertook
to prove in the second place ; that the soul not only sui*-
vives after death, but also lives, understands and feels,
cither the favor or vengeance of God. Not only scrip-
ture, but even reason should persuade us of this : for
the faculty of thinking, in which the life of the soul
consists, is so essential thereto, that the soul cannot ex-
ist without it. Though we really approve not their way
of speaking, who affirm, that the soul is thought j yet
it is evident, that thought is so essential to a rational
soul, that a soul which cannot think, is not indeed to
be deemed a soul. And if the soul h.as lived in the
body, without deriving its life from the body ; why
should it not live, when it is freed from the prison of
the body ? Will it, when it comes to God, the fountain
of life, lose its own life t Nay, on the contrar}', the
nearer it comes to God, it is agreeable to think, that it
will live in a more excellent manner. Some of the
Heathen philosophers have spoken much more justly of
the soul, than those who are the reproach and disgrace
of the Christian name. Plato said the soul was auto-
K iNETOS, " self-moving or endowed with spontaneity.'*
Alcinous, de doctrina Platonis, has best explained the
meaningof that word, c. 25. autokineton de phe-

SI TEN PSUCHEN, HOTI SUMPfiUTON ECHEI TEN

zoEN, AiE ENERGOUSAN kath' auten j " He af-
firms the soul to be self-moving, because it has a con-
nate life, ever active in itself." Aristotle, in like man-
ner, hb. iii. de animal texlu septimo, to men aisthe-
tikon ouk aneu somatos, ho de nous choris-
VoL. II. V V

316 Of Glorificatiok.

Tos ; " The act of sense is not performed without a
body ; but the mind is separable therefrom." Also,
textii decimo novo et vicesimo i choristheis de esti

MONON TOUTH, HOPER ESTI, KAI TOU TO MONON

ATHANATON KAI AiDiON : "The soul alone, what-
ever that be, is separated, and that alone is immortal
and eternal." See Vossius de idololat. lib. i. c. 10.
Thus the philosophers ascribe life to the soul, even in
the state of separation, and a faculty of acting indepen-
dent of the body. But nothing from a mere Heathen
can exceed in grandeur, these w^ords of Maximus Ty-
rius :* " How then shalt thou be able to emerge out of
this sea, and obtain a view of God ? Then^ only, and
that perfectly, when thou shalt be called by him ; which
■will soon be the case ; only tarry thou, and wait, till he
call. Old age w^ill presently come, which shall con-
duct thee thither : death, which cowards, or the faint-
hearted deplore, and tremble at its approach, will soori
be here. Whoever on the contrary, longs to be joined
to God, expects it with joy, receives it with undaunt-
ed resolution. And again, dissert. 2. 25. hon gar

KALOUSIN HOI POLLOI THANATON, AUTOU TOU-
TO EN ATHANASIAS ARCHE, KAI GENESIS MEL-

LONTOS Biou: " What the generality call death, is
the very beginning of immortality, and a birth to a fu-
ture life : while the body, indeed, perishes, by the very
law of its nature, and drops in its appointed time ;"

TES DE PSUCHES EPI TON AUTES TOPON KAI BI017

ANAKALOUMENEs, " but souls are recalled to their
proper element and life." See also dissert. 28. For it
would be too tedious to transcribe all.

XIX. But let us take a view of the scripture testi-
monies. The Lord Jesus expressly declares, that Abra-
ham, Isaac^, and Jacob, after death, do all live unto
* Dissert. 1.

Of Glorification. 347

God* Which is not only to be understood of that liap;
py hfe of the entire compound, which they are to ob-
tain by the resurrection from the dead ; but of the bles-
sed life of the soul in a state of separation, which our
Lord ascribes to them in the present time. In order to
prove the resurrection, he proceeds in this manner ; as
first, he concludes, that the soul survives and lives, and
then from that infers the resurrection of the body : be-
cause God's covenant was not made with souls, but
with entire persons. And what is clearer than that tes-
timony of Paul,t And if Christ be in you, the bodi/ is
dead, because of sin ; but the spirit is life, because of
righteousness f He opposes the spirit to the bpdy : to
this last he attributes death, as the effect of sin : to the
former, life, flowing from the life of Christ, even while
the body is dead. Add, that not only Elias, who, with-
out death, was taken up to heaven ; but also Moses,
who, it is evident, died, appeared to the disciples in
discourse with Chrisi ;% which could not possibly be
without the life of the soul. But what kind of body
Moses appeared in, is not for us to determine, as the
Holy Ghost is silent about it.

XX. And why had Paul a desire to depart and to be
with Christ, and thought it far better for him .?§ why
did he judge it gain to die f\\ and why are believers,
actuated by the same spirit, zvilting rather to be absent
frovi the body, and to be present icith the Lord, \ if, after
death, they are to be altogether deprived of that most
holy and sweet communion with God in Christ, which
they en^oy in this hfe ? Can it be imagined, that belie-
vers expected no happiness, but what they were only to
obtain at the last day ? asSmalcius impertinently talks.
But what should oblige them to wish therefore for death,

* Luke XX. 38. f Rom. viii. 10. % Matth. xvii. 3. § Phil,
i. 23. il Ver. 21. ^2 Cor. v. S.

o48 Of Glorification.

which Vv'as to bring them no nearer to that day ? i'aul
longed for death, and reckoned it gain ; believers were
willing rather to be absent from the body. Say, Smal-
cius, tell us, why Paul desired it, why believers rather
chose it, if they had nothing to expect before the last
day ? Certainly, death in that case is not any gain, but
an inestimable loss, as it deprives them of so many and
great blessings, which we so lately de&cril)ed, and
brings them no manner of advantage.

XXI. But by what cavil will they elude w^hat is as-
serted. Rev. xiv. 15. Blessed are the dead zcldch die in
the Lord from henceforth ; yea^ saith the Spirit, that
they may rest from their labours, and their zvorks do fol-
low them. This testimony contains many things, i .
That the dead in the Lord are blessed. But to suppose
any blessedness without knowledge or feeling, is only
for those to affirm, who are destitute of all spiritual
knowledge and feeling. 3. That the dead are happy
A PARTI, from henceforth : which is to be understood
either of that time, when John heard that voice from
heaven, and was ordered to write these things ; or of
that time when believers die in the Lord. But pray,
what new change was introduced in the dead, from that
time, in which the revelation was made to John ; that
the dying should then be happier than those, who, a
little before, had died in the Lord ^ Unless perhaps it
be intended to shew, that at what time the everlasting
gospel shall be again preached, ver. 6. after convicting
Antichrist and purging the church, there will, from that
time, be preached and v;ritten in the church, what we
contend for, concerning the happiness of believers ^ter
death, the fiction of a purgatory being quite exploded.
But it seems more natural to think, that ap arti, from
thenceforth, denotes the moment of their death ; be-
cause from that time the more perfect happiness of their

Gf Glorification. G49

souis snail commence. 3. That they then re n from
riitlr lahotirs ; which rest consists not in a sleep, that
<iepiives tlicm of all sense ; but in a freedom from all
vexations, and in the most calm, and never-to-be inter-
rupted participation of the divine glory ; and in a word,
in a continued serenity of conscience. 4. That Iheir
■ivorks folhnv Ihnn ; that is, that they enjoy the free re-
ward of their good actions, which can then, as little as
afterwards, be unattended with any sensible feeling of
the intelligent soul.

XXII. Nothing more plausible is advanced by onr
adversaries a^.»•yinst this truth, than that reasonins:- of
Paul, by which he proves the resurrection of the dead
from this consideration ; because otherwise, thev who
believe in Christ, would to no purpose stand in jeopar-
dy every hour, in vain undergo so many calamities tor
Christ ; and because Christians would of all men be
the most miserable.* Certainly, say they, this would
be false, should the souls of the righteous, immediately
upon death, enjoy the happiness of heaven, and those
of the wicked teel the torments of hell : for the former
would not bear their calamity in vain ; nor the latter
pursue the pleasures of the flesh with impunity. And
the pious would be much more happy than the wicked,
though their bodies should never rise. But it is to be
observed, 1. That they whom Paul refutes, did not
only deny the resurrection of the body, but also the im-
mortality of the soul ; just as the Sadducees did, against
whom Christ disputed concerning the resurrection.
And this is the reason, why both our Lord and his faith-
ful servant reason in such a manner, as to draw both con-
clusions at once. This apf>ears from the points which
the apostle undertook to refute, ver. 18, );>. They
xvhk'k are f alien asleep hi Christ, are perished. If in

* 1 Cor. XV. 19, 30, 31, 32,

c>50 Of Glorification.

^///5- /?'fe only we have hope in Christ s and ver. 32. Let
lis eat and drinfi, for to-morrow ice die. All which
tended to persuade men, that there was nothing after
death, either to be feared, or hoped for. If that be
true, says the apostle, that all who die perish, if our
hope be confined to this life, if the soul neither survives,
nor the body is to be raised \ in vain are so many cala-
mities undergone for Christ, and Christians of all men
are the most miserable : which is not a false or deceit-
ful, but a solid way of reasoning, and worthy of an
apostle. 2. As the dangers and calamities, which the
apostle here speaks of, principally concern the body, he
justly argues, that the body seems to have been in vain
employed for the Lord, if it also was not to be raised,
in its appointed time, to a participation of the reward :
so that no inference can be deduced from this against
the immortality of the soul.

XXIII. Let us now, in the last place y shew, that
when the souls of the godly are separated from the bo-
dy, they are received not only into heavenly joys, but
also into heavenly mansions. The apostle assures us of
this :* For ue knozv that if our earthly house of this ta-
bernacle zvere dissolved, xve have a building of God, an
house not made rcith hands, eternal in tfie Iieavens. He
assigns a two-fold receptacle for the soul ; one earthly,
that is, the body, in which it resides during this animal
life, and from which it departs at death, the other hea-
venly, which it possesses immediately on quitting the
former. For here he speaks of that eternal receptacle
for man, which death makes- way for, and which is said
to be eternal in the heavens. In the sa?ne heavenly Je-
rusalem he places the spirits of Just men made perfect j
where are myriads cf angels, and Jesus the Mediator of
the new covenant.-^ In like manner also, John saw a
* 2 Cor. V. I. t Heb. xii. 22, 24'.

Of Glorification. 351

••
throne st-i in heaven, and round ahont the throne four

and txvenfy elders, who are the patriarchs (or represen-
tatives) both of the Old and New Testament church,
sitting on so many thrones.*

XXIV. Nor are we to doubt, but this was Christ *s
meaning, when he said to the penitent thief: Verily I
say unto thee^ To-day shall thou be with me in p^iradise.-f
These words are an exact answer to the petition of thii
thief, who prayed that Christ would remember him :
Christ answers, I will not only remember thee, as ab-
sent, but promise that thou shall be in my presence in
everlasting glory : T/iou shall be with me. The thief
fixed the time, in which he desired his petition might
be granted, viz. JVhen thou earnest into thy kingdom.
Christ informed him not only of the place, where he
was to reign, which he calls paradise, that is, the third
heavens, compare 2 Cor. xii. 2, 4. a very common way,
of speaking among the Jews, who place the souls of
the godly deceased began ngedjen, in the garden of
Eden ; but also of the time, in which he was to enter
on his kingdom, to-day ; and it was about the sixth hou?',
the noon of the day ; before the expiration of which,
the death of both intervening, our Lord promised him
these joys. But because such a sudden change of con-
dition seemed to be strange and almost incredible,
Christ confirms his promise by an asseveration, AnK'n,T
verily. These things are plain. Whereas, on the other
hand, the interpretations of our adversaries are strained
and foolish. They imagine the words may be thus
pointed or distinguished, I say unto thee to-day, Tholi
shall be with me in paradise ; as if Christ did not fix th<i
time, when the thief was to be with him in paradise,

* Rev. IV. 2, 4-. f Luke xxiii. 43.

:J I the Ameu, who am truth itself, infallibly assara thcc, that
what I say unto thee shall coiue to pass this day.

352 Of Glorificatioi?.

but only declared the truth of what he pron'iiscd. And
ihey refer to Deut. xxx. 11, 15, 17, 18. where Moses
says, / command t]ict this day^ 8(c. But how weak is
this ? For, 1 . The thief could not be ignorant of the
time when Christ said this to him ; he did not want to
have that inculcated. 2. It is not our Lord's saying
to-day, but his saying Amen, verily, that declares the
truth of the promise. 3. Tb-c?^j/ denotes a time, and
answers to the* when, which was in the petition of the
thief. 4. Maldonat himself looks upon this exposition
as insipid and weak : Bellarmine accounts it ridiculous,
from the same arguments almost with ours. See Riveti
Catholicus OrthodoxuSy qucest. 60. 5. The phraseology
of Moses is of a different nature, / command thee this
day ; I denounce unto you this day : for besides that the
words there cannot be otherwise construed, here they
both may and ought : Moses there prophesies of things
that were to come to pass afterwards, and would have
the Israelites mindful of that time, in which he had fore-
told them in such a prophetical protestation ; and there-
fore this day or to-day, has a remarkable emphasis in
the discourse of Moses ; but renders the discourse of
Christ, if construed as our adversaries would have it,
weak and insipid. Moreover, what they contend for,
that the thief understood by Christ's coming into his
kingdom, his coining to judge the quick and the dead, is
asserted without any proofs nor will they ever be able
to prove iti He had certainly been mistaken, if he
imagined, that Christ's kingdom was to be deferred to
the last day. Christ had reigned long before, notv/ith-
standing the vain rage of all his enemies. And Christ's
kingdom is so far from beginning at the last day, that
Paul declares, he will then deliver up the kingdom to the

* Lord, reciembcr me. when thou coraest into thy kingdom»

Of Glorification. 353

Father* But a grosser impiety, than any Christian could
well be imagined guilty of, is what the heretic subjoins,
that, " from all these things, there is not the least pre-
tence to conclude, that Christ , in any respect, lived after
death, or that other men live after death." These
things are blasphemous, and cannot be either read or
heard without horror.

XXV. Let us add Luke xvi. 22. And Lazarus was
carried by the angels into Abraham's bosom. It is the
general opinion of the Jews, that God uses the minis-
try of angels in carrying home the souls of the pious.
Thus they relate concerning Moses ; that when the
moment of his death was come, God said to Gabriel

LECHI KECHI LI NISHMATHO SH.^L MOSH^H, Go

and bring me the soul of Moses. And Christ confirms
the opinion about the ministry of angels by his own au-
thority. But whither was the soul of Lazarus convey-
ed ? Ijito Abraham's bosom. From which expression,
it is certainly manifest, that the place and state of the
blessed are understood, from the opposition to the place
and state of the miserable, in which the rich man was.
But the learned are not agreed about the derivation of
that metaphor. Some think, that this present life is
compared to a tempestuous sea, the condition of the
pious soul after death to a calm haven, signified by the
term, bosom. As in that of Virgil,

Nunc tantum sinus, et statio malefida carinis.

" It is now only a bosom, or bay, and an unsafe
harbour."
And James Capellus has observed, that what the La-
tins called navcm appellere, to bring a ship to laml^ the
Greeks express by kelleiuj from which Eustatl\ius

* 1 Cor. XV. 21-.

Vol. IL W w

35-1' Of Glorification.

remarks is derived kolpos, a bosom, or bay, which is
the word that Luke uses here. But Ludov. Capellus
thinks, that the bosom of Abraham is an expression
borrowed from the custom of parents, who cherish their
dear infants in their bosom, in which they also some-
times sweetly rest and sleep : just as the godly are said
to sleep, when they die and to rest from their labours :
but where can they be said more properly to rest and
sleep, than in the bosom of Abraham their spiritual fa-
ther ? For confirming this interpretation, we may add,
that little ones, thus tenderly treated, are called by the
Greeks engkolpidia brephe, children in the bosom.
See also John i. 18. tJie only begotten Son, which is in
the bosom of the Father, that is, who is most intimate
and familiar with, and extraordinarily beloved by the
Father, But, if I mistake not, they explain this ex-
pression best, who think, that here, as also Matth. viii.
1 1 . and often elsewhere, eternal happiness is represent-
ed under the similitude of some splendid and sumptuous
feast. For it was customary, that whoever of the
guests was allowed to lean on the bosom of the master
of the entertainment, was accounted the most honora-
ble person. Thus John xiii. 23. There zcas leaning on
his bosom one whom Jesus loved. Moreover, there is no
doubt, but the Jews ascribed to Abraham, the father
of their nation, the principal place among the righteous.
Here then is denoted the very great honor conferred on
Lazarus, who, in that blessed abode, was placed next
to Abraham. See Cameron and Grotius on the place.
I conclude in the words of Augustine.* *' Was you
then so very ignorant of this sound and very wholesome
article of faith, that souls are judged upon their depar-
ture out of the body, before they come to that other
judgment, in which they must be judged, at the resti-

* Lib, ii, de origine animcc, c. 4,

Of Glorification. 3j5

tution of their bodies, and that they are either torment-
ed, or glorified, in that very llesh in which ihey Vivcd ?
Who has with such obstinacy of mind been so deaf to
the gospel, as not to hear, and upon hearing, not to be-
lieve these things, in the instance of tliat poor man, who
after death, was carried into Abraham's bosom, and in
that of the rich man, who was consigned to eternal tor-
ment r" What the opinion of the ancients was concern-
ing the bosom of Abraham, Martyr has with great
Jearning explained at large.*

XXVI, When we ascribe to separate souls, not on-
,Jy a change of state, but also of place, and new habi-
tations or mansions, we speak agreeable to the scrip-
tures, whigh assign mansions and a place to heaven, |
and everlasiijig habltaiions,\ and a house.^ Yet we do
not think, that souls are in a place in the same manner
that bodies are : nor do we conceive, that they consist
of some very subtile corpuscles, whose particles are
commensurate to the parts of the space, in which they
are included. The very learned Parkerjl has given un-
doubted testimonies, that a great many of the ancients
were of this opinion. But we think, that, not only
with respect to their external operations, but even as to
their substance, they are in that part of the created
world, w^here Christ is bodily present, so as not to be
on the earth. We distinguish the essence of the soul,
W'hich is a spiritual and immaterial substance, trom all
its operations w^hatever, whether internal or external,
as an acrcnt is distino-uishcd from its action. Nor do
we only inquire about the actions of the soul, in what
place they may be exertedj but also about its substance,
in what place it may exist. Seeing it ceases not alto-
gether to be, it ought to be somewhere : and as it is

* Classis terticc loc. IS. § 7. & seq. f John xiv. '2, 3. ; Luke
Kvi. U. § 2 Cor. V. 1, 2. |1 Dc dcsccnia ad inferos, p. 103, 107.

55(5 Of Glorification.

not infinite, it cannot be every where. It is therefor?;
in some place ; for instance, in some part of heaven, or
of hell ; not indeed locally, as if it had parts commen-
surate to the parts of space ; but in a way suitable to a
spiritual nature ; so that while it is in this place, it can-
not be in another. Nor is it in this place, because it
operates therein ; but on the contrary, operates in this,
and in no other place, because it exists in this place.
Hence, the presence of the soul, as to its substance, is.
in order of nature, prior to its presence as to its opera-
tion. And when the scripture asserts, that souls are in
heaven, we are to understand that of their substance,
even secluding every consideration of their external ope-
rations. We would rather be content with this plain
way of speaking, than to say with some, that *' the soul
considered in itself, without any operation ad extra,
cannot be conceived to be in any uhi or place ;" from
which it would follow, that if the soul does not operate
without itself, it has no ubi, and is incapable of every
change of place after death. But vtq don't remember,
that any has explained, whether, and what it then ope-
rates without itself Of akin to this is that inference
from the subject relating to the condition of the sepa-
rated soul, " that by heaven and hell, we are only to
understand the states of happiness and misery j" which
is crude and indi8;ested.

XXVII. We need not be veiy solicitous about the
place of those separate souls, which were soon to be re-
united to their bodies, by a miraculous resurrection : nor
here give too great a loose to our curiosity : nor venture
to intrude into those things which xve have not seen, CoJ.
ii. 18. The sacred writings say nothing distinctly on
that subject. The safest course is to commit those
souls to the hands of God ; who has wisdom abundant
to assign them a proper place of rest for that time, and

Of Glorification. S57

of whose goodness and justice we need entertain no
apprehension, that he will do them any injustice. This
is their glory, this their salvation, that, in whatever
place they are, they are still for the glory of God, and
in his favor and grace. This is the language of modes-
ty ; to determine any thing peremptorily, would be only
presumption.

XX^T1I. Let us now see, what liappiness the souls
ot the righteous, when they are set free from the body,
enjoy in heaven. And./frj'/, It is their happiness, that
they are with God and Christ in glory. Wiicrc I am,
there shall also my servant be* Father, I zvill, that
they also zvhom thou hast given me, he with me where f
ain.-f Believers even here arc with Christ by faith and
Jove : Christ with the Father cometh to them, ami ma-
nifests himself to them.\ And they find an incredible
rest to their souls, in that gracious presence of God and
of Christ. // is good for me to draw near to God.^ But
the greatest nearness they are favored with In thi.s life,
is mere distance from God, if compared witli the fu-
ture state of the soul ; Whilst we, are at home in the bo-
dy, xve are absent from the Lord.\\ And hence it ua:»
that Paul had a desire to depart, and to be loith Christ. ^

XXIX. Secondly, Being in the presence of God,
they shall also see him in the light of glory. Th.at is,
thev shall attain to ihat knowledge of the most blessed
God, which shall be sufficient both to perfect and con-
tent the understanding ; and with respect to this, that
vision of God, which is allowed them in this world, h
mere darkness and blindness, as we have formerly
hinted. Of this vision our Lord speaks, Matth. v. 8.
Blessed are the pure in heart, for they shall see God.
Now, diey shall see God, 1 . In the v/orks of glory,

* Johnvii.26. t John xvii. 2t. X Johnxiv. 21. § ?sal,
iNxiii, 28. II 2 Coi. v. O', ^1 Phil. i. 2:i.

S5S Of Glorification.

which nvc now made known in heaven, wherein his
most illustrious perfections will shine forth with far
greater clearness, than in the works both of nature and
grace. 2. In the face of Jesus Christ, whom they will
continually contemplate face to face, and very familiarly
and intimately know ; that they may behold my glori/y
7vhich thou hast given me * 3. Alore immediately, in
himselt ; so lar as man is capable to approach to God ;
in a degree and measure incom_prehensibie to us.

XXX. Thh'dljj, This vision of God, who is essential
truth, shall be accom.panied with the most hoi)', and,
at the same time, the most delightful love of the same
God, who is also perfect goodness : nor can it other-
wise be. For when the understanding beholds, and,
without interruption, contemplates God himself and his
most desirable perfections, not in a fallacious appear-
ance, nor with obscure and confused ideas, as here, but
in their native light, the holy v/ill cannot but be inflam-
ed with most ardent love to them. That happy soul,
besides in the light of God beholding God as the foun-
tain of light, is on every hand surrounded with the
Hames of divine love, by which it continually gives love
for love. And that love makes it feel neither weariness
nor uneasiness in the presence, contem.plation, and fru-
ition of God ; while new pleasures, one after another,
arising from the intimate possession of the chief good,
supremely beloved, and its unvaried complacency,
charm the soul. For that love is not a love of longing,
but of fruition, that had Ion ir been wished for. And
this is tliat charity, which, the apostle-j- declares, abides
for ever, when even faith and hope are no more.

XXXI. Fourthly^ To perfect love is conjoined the
most perfect conformity of the soul to God, in holiness
and glory. If Moses was so lavored, that rays of un-

« John xvii. 'JL f 1 Cor, xiii. S.

Of Glorification. S59

usual light shone from his face, after his familiar con-
verse with God in the mount, which yet can scarce be
compared with that familiarity of intimate access, which
the blessed enjoy in heaven ; how great, do wc think,
must that effulgence of divane glory be, which the infi-
nite goodness of God communicates to the souls, who
are the objects of his love, and who perfectly love him?
Vv'^hat the first-born Son of God is, in a most eminent
degree, and in a way altogether peculiar to himself, viz.
the brightness of the Father's glory y* that also they shall
be in their measure ; even perfectly, according to that
state, though only so far as mere creatures can be, that
Jesus mai/ be thejirst-born among many brethrcn.'\

XXXII. Fifthly y From all these things taken toge-
ther, a jVvj/ arises more than inexpressible, more tliaii
glorious ; of which that joy we have already described,
sect. 5. is but a faint and transient image. For as the
blessings of grace are infinitely exceeded by those of
glory, so the soul also, in a state of glorv, is capable of
those that are more excellent, is a far better judge of
them, and enjoys them much more perfectly : hence
also the joy flowing from them must be much more ex-
cellent. In Matth. xxv. 21. it is called, the joy of the.
Lord. Because, 1. It proceeds from, and is freely be-
stowed by the Lord. 2. It has the Lord for its object:
In thy presence is fulness ofjvy, at thy ris^ht hand there
ore pleasing s for evermore. % 3. and lastly. It is the
most excellent, and worthy of the Lord.

XXXIII. There can be no doubt, but the things we
have thus far mentioned, are most excellent : yet they
are not the complete fulness of that state ; nor do they
fully contain that abundance of happiness and glory,
which the gospel commands us to hope for. And for
this reason, the sacred writings frequently put off the

* Hcb. i, 3. t Rom, viii. 29. ; Pial. xvi. 12.

560 Of Glorification-.

consummation of our happiness, till the glorious coming
of our Lord: as 2 Tim. i. 12. I am persuaded., that he
is able to keep that xvhich I have committed luifo him
at^ainst that day ; and ver. 18. The Lord grant unto
him, that he may find mercy of the Lord in that day.
2 Tim. iv. 8. There is laid up for me a crown of right e-
ciiSfiess, which the Lord shall give 7ne at that day, 1 Pet.
i. 5. The salvation ready to be revealed in the last time.
And 1 Pet. v. 4. When the chief Shepherd sliall appear ^
ye shall receive a crown of glory thatfadeth not aicay.
Add Coi. iii. 4. and 1 John iii. 2. From these testimo-
Eies we are, by no means, to conclude, that the souls
of the righteous sliall be till then without all sense of
happiness ; but only, that what they have till then been
favored with, is but a kind of prelibation, till the^work
of salvation shall be in every respect completed. For
certainly it cannot be denied, that there is a great dif-
ference between that measure of happiness, which the
souls of believers enjoy, while they are separated from
ihe body, and that consummation of glory, which is to
be revealed at the last day ; and that because the hap-
piness of a part is not to be compared with that of the
W'hole ; since even that part, wiiich is already received
into heaven, has not attained to that perfection which
the gospel has promised : as we will presently more
fully shew. Hence also, the ancients said, that the
souls of believers have indeed a joy, but it is only en-
joyed in part j as sinners have a sorrov/ and a punish-
ment in part, while they are shut up in prison, they are
reserved for the coming of the judge ; Aiictor qiuest. &i
rCspons. quicst. 20. who is said to be Athanasius. And
Chrysostom places these souls as in a kind of porch.
Bernard called it a /z«//,* distinguishing three states of
men, or of souls \ " the first, in the tabernacle ; the
* Serm. iii. de Sanctis.

Of Glorification. 361

second, in the hall ; the third, in the house of God.'*
Yvliich, however, is to be understood with caution, not
that the souls of believers are out of heaven, and have
not the vision of God ; but we are to think, that then
they will obtain their most perfect happiness, when
they shall be re-united to their bodies.

XXXIV. Thot>e things which the last day will con-
tribute to the consummation of happiness, we comprize
chiefly under three heads. First, The bodies of belie-
vers, when raised in glory, shall be restored to their
souls. The apostle has fully treated on this subject,
1 Cor. XV. The bodies indeed shall be the same, which
believers, as was their duty, tenderly cherished in this
life, in which, as in temples dedicated to the most holy
God, they glorified God, and often underwent so many
afflictions for the cause of Christ and religion. For both
the justice of God, the comfort of the godly, and the
very term resurrection, which can only be applied to
what fell by . death, do require them to be the same.
But though they are to be the same as to substance ;
yet they shall be so changed as to qualities, that they
will seem to be altogether different : For this corrupli-'
hie rruist put on incomiption, and this mortal must put on
immortality. So when this corruptible shall have put on
incorruptioUy and thi^ mortal shall have put on iuwwrta-
liiy, then shall be brought to pass the saying that is writ-
ten. Death is swallozved up in victory, 1 Cor. xv. 53, 54.
Great therefore shall be the change of the body, but the
same subject shall remain. AVhich the apostle inti-
mates by the term, this, as if he had pointed to his own
body. And to what purpose is the repetition of the
same particle four several times, but tp remove all am-
biguity, and every cause of hesitation } And in fine, how
otherwise can death l;)e said to be swallozced up in vie-

Vol. XI. X X

36(? Of Glorification.

tor^/ ? Ought it not rather to be said, that death swal-
lowed up our bodies eis nikos, or, as it is in the pro-
phet, LENiTZACH, which may also be translated for
ever, if the same numerical bodies do not rise ?

XXXV. Moreover, we cannot here but admire the
almost incredible goodness of God. The divine mercy
was willing to bless our bodies also with a participation
of heavenly felicity. But their present constitution refi-
ders them incapable of so great a glory. As herbs and
flowers wither and fade by the excessive heat of the
radiant sun, so also our bodies, such as we now carry
about with us, are unequal to bear the heavenly glory:
Flesh and blood cannot inherit the kingdom of God*
Where flesh and blood do not denote our nature cor-
rupted by sin, but the very substance of the human bo-
dy, with those infirmities of animal life, which naturally
follow it. Our flesh is from blood ; blood from meal
and drink ; and in blood consists that animal life, from
which the body is called animal.-\ By flesh and blood
therefore is signified the nature of the human body, as it
is nourished and preserved in this life, by taking in meat
and drink, and by the circulation of the blood. But
sach flesh and blood is incapable of the heavenly glory.
What then ? Is God to diminish the heavenly glory,
that our body may also be admitted to have some par-
ticipation of it ? By no means. He will rather change
the qualities of our body, and of terrestrial make it hea-
venly, and of animal, 'spiritual, so as thus to bear a suit-
able proportion to the glory, wherewith it shall be en-
dowed.J But who, while he still remains on this earth,
caji take in this heavenly language ? who can form an
idea of such a spiritual body ? And yet it is evident
from undoubted testimonies of holy writ, thait the righ-
teous shall have this granted to them, and w^e are to
. * 1 Cor. XV. 50. ■\ Ver. 44-. % Ver. 40,43-

Of Glorification. 26^

look for it from our Saviour, the Lord Jesus Christ, zcho
shall change our vile body, that it may he fashioned like
nnto his glorious bocii/, according to the zvorking, ivlierehy
he is able even to subdue all things unto himself ;* that
we may shine forth, not as to our soul only, but also as
to our body, as the sun in the kingdom of our Father. -f

XXXVI. The second thing, in which the last day
shall contribute to the consummation of our happiiiess,
is such a great effulgence of the divine perfections in the
works of glory, that a more illustrious neither the un-
derstanding can conceive, nor the heart wish fox. Un-
doubtedly the soul of man. immediately upon its re-
ception iivto heaven, most distinctly sees very many
things in and concerning God, which on earth it under-
stood onlv by the faint glimmering light of faith : but
yet God has postponed the full display of his glory to
that day. And theretore that vision of God, which we
maintain to belong to the separate soul, though more
evident than v/e can now well conceive, is not yet so
perfect, but a greater measure of new light may be su-
peradded. For as knowledge depends most oi all on
the revelation or discovery of the objects ; so that
knowledge cannot be brought to its perfection, while
a great part of the objects lie concealed. But a great
part of the objects in the (Contemplation of which our
mind shall be employed, lie concealed, till a new hea-
ven and a new earth are made, wherein dwelleth righ-
teousness. Indeed, the more illustrious the works of
God are, with which the blessed see themselves sur-
rounded, the greater is the pleasure with which they
contemplate the glory of God therein. But what more
illustrious, than to see this vast universe, delivered from
the bondage of corruption, and brought into the glori-
ous liberty of the sons of God, which tliis created world
* Phil, iii. 21. I Matth, xiii. 43>

564 Of Glorification.

with earnest expectation waited for ?* What more no-
ble and divine, than that general judgment, in which
they shall hear themselves not only acquitted, their ene-
mies not only condemned, but themselves also appoint-
ed to judge angels in Christ their Head rf AVhat more
illustrious, than that general assembly of all the elect,
from the beginning of the world to the last day, who,
being clothed with heavenly bodies, shall each of thern
shine as the sun in the kinjrdom of their Father ? And
with what pleasing astonishment may we imagine, the
soul will look upon its body, which it formerly knew to
be subject only to very many and great infirmities, but
shall then behold it glittering with such a blaze of light,
as that it may seem, not indeed equal to, but yet great-
ly resembling the glorious body of Christ ? And as, in
all these things, it can admire nothing but the efful-
gence of the divine glory, may it not be said, while it
beholds them, to see God himself in a most eminent
3*nanner ? Hence John says, j Bid we Imozc, that, tvhen
he shall appear, rve shall be like him : for zve shall see him
as he is. And David in like manner promises himself,
only after the resurrection, that contemplation of God,
which gives the most full satisfaction .r§ As for me, I
will behold tliy face in righteousness : I shall he satisfi-
ed, zvhen I azvake, with thy likeness. To this also we
are to refer that of Paul ; For xce now see through a
glass, darkly ; but then face to face : now I know in
part, but then shall I know, even as also I am known ;||
that is, in a manner most perfect and altogether divine,
a more excellent than which cannot, it seems, be the
portion of any creature. For both the object shall be
most clearly represented, as well in its most glorious
operations, as in its immediate illapse, or entrance into

* Rom. viii. 19, 21. f 1 Cor. vi. 3. X I ^o\m iii. 2. § PsaL
xvii. 15, 11 1 Cor. ^iii. 12.

Of Glorification. r>G5

the mind, in a manner which at present we cannot ex-
plain ; and the subject will be disposed in the best man-
ner, in order to behold and observe in God, whatever
can complete its happiness.

XXXVII. Thirdly y That day shall bring the blessed
to that fruifiofi of God, which shall be much more per-
fect aad immediate, than whatever they had enjoyed
before. As long as there are some believers, who are
still in this miserable life ; as long as the bodies of the
elect, wlio are departed out of it, are detained in the
prison of death, and lie hid in the dust, the saints in
heaven cannot be ignorant, that very many remains of
that power which sin had gained over man, must still
subsist. And consequently something must be want-
ing to the full perfection of their joy. And seeing the
effects and remains of sin are not yet abolished in their
own bodies, and in believers not yet made perfect, who
together with them are members of the same mystical
body ; this is the reason, why God does not communi-
cate himself to them, but by the intervention of a Me-
diator. But by the resurrection, deafh itself, which is
the last enemy, shall be abolished,* and cast info the lake
of fire and brimsto?ie,1[ never more to have any power
but over the enemies of God and of believers. Nor
shall there be any member of the wdiole m}.'\ical body
of Christ, which shall not be perfectly holy, and abso-
lutely subject to him. And after all the remains and
effects of sin shall be entirely destroyed, nothing shall
hinder God from communicating himself immediately
to men without the intervention of a Mediator, as he
does to the holy angels. We are of the opinion, with
the best interpreters, that this is the meaning of Paul,
in 1 Cor. xv. 28. And xolien all tilings shall be subdued
inito.kim, then shall the Son also himself be subject unto
* 1 Cor. XV. 26. f Rev. x:^ 14.

366 Of Glorification.

him, that put all things tinder himj that God may be all
in alL

XXXVIII. To this happiness likewise belongs a
boundless and immutable eicrnitij : without which it
would in reality be no happiness. For no good, how
great soever, that one is possessed of with a fear of lo-
sing it, can, by its fruition, yieW that perfect and solid
joy, which is requisite to happiness. Wherefore hap-
piness is called ettrnal life ,^ and a crown of ^lory, that

fadtth not aicay,\ and an incmrvptible crozcn ;+ and
the apostle declares concerning the righteous,§ that
they shall ever be zvith the Lord.

XXXIX. Here it is usual to inquire whether tjiere
■will be any difference of degrees among the blessed.
In this question indeed (though we utterly disclaim the
proud doctrine of the Romanists concerning the dispari-
ty of glory, founded on the inequality of merits) the ar-
guments of those, who think, that God will crown the
unequal measure of the gifts of grace with a disparity
of gifts of glory, seem more probable to us. To this
purpose are those scriptures : Rom. ii. 6. fVho will ren-
der to every one according to his deeds j and 2 Cor. v.
10. Thai every one may receive the things done in his
body, according to that he hath done. By w4iich words
is not L:.rely signified the quality of the free reward,
which shall be granted to the righteous, according to
their works ; but ako the quantity of that reward, an-
swering, in a certain proportion, to their works. Which
is expressly explained by the apostle,l| He which scxvelh
sparingly, shall reap also sparingly j and he zvhich sow-
eth bountifully, shall reap also bountifully. Moreover,
that this harvest, and its diversity, or different product,
is erroneously confined to this life, appears from com-

* Matth. XXV. 46. Rom. ii. 7. f 1 Pet. v. 4. + 1 Cor. ix. 25.
§ 1 Thtss. iv. 17. !! 2 Cor. ix. Q.

Of Glorification. 367

paving this place with Gal. vi. 8. He that soxveth to his
fleshy shall of the flesh reap corruption j bnt he ihatsozo-
efh to the spirit, shall of the spirit reap life everlasting.
To the same effect is 1 Cor. iii. 8. He that planfelh and
he that luatereth are one ; ami every man shall receive
his own reicanl, according to his ozvn labour. Where it
is clearly enough declared, that the proportion of the
reward will be adjusted to that of the labour. Nor un-
like to this is the discourse concerning the resurrection
of the dead, 1 Cor. xv. 40, 41. There are also celestial
bodies, and bodies terrestrial ; but the glori/ of the celes-
tial is one, and the glory of the terrestrial is another.
There is one glory of the sun, and another glory of the
moon, a?id another glory of the stars ; for one star dif-
ferethfrom another star in glory. AVhere, first, the bo-
dies laid aside at death are compared with those assum-
ed at the resurrection : and then, the celestial bodies
are said to differ very much in glory from each other.
As the sun, moon, and ^tars are all truly celestial bo-
dies, but greatly unlike in glory. And to what purpose
is that distinct mention of sun, moon, and stars, and
of the unequal glory of each, if the apostle only intend-
ed to teach us the difference of the terrestrial from the
celestial bodies, while ajl the celestial were notwith-
standing to have the same degree of glory }

XL. It cannot, it seems, on any pretence, be deni-
ed, that at least the principal leaders, patriarchs, pro-
phets, apostles, martyrs, and diligent teachers of the
Old and New Testament church shall have some great-
er degree of glory assigned them. What was said to
the apostles, was not said to all. When the Son of man
shall sit in the throne of his glory, ye also shall sit upon
tzveke thrones, judging the twelve tribes of Israel.* The
jjieaning of these words, if I can form aoy judgment,
* Matth. xix. 23.

368 Of Glorification.

tbe illustriou?; Grotius has best o-f all explained. It is,
as if our Lord had said, You shall occupy the next place
of honor to me your King, To judge here denotes, to
be set over, or to preside, by a metalepsis, because ge-
nerally presidents are employed in passing sentence.
Whence a presidentiship or provine-e is called by the
Hebrews medinah.* The metaphor is taken from
the ancient state of the kingdom of Israel, in which the
phylarchze, or heads of the tribes, stood in the next de-
gree to the royal majesty, and are supposed to have sat
by the king's throne, in chairs of state, in the public
assemblies. But to confine this glory of the apostles
within the limits of the church militant in such a man-
ner, that in the triumphant, where they have the full
reward of their labours, they shall quit their thrones,
•seems repugnant to reason : nor does it agree with
John's vision, who saw in heaven four and twenty
thrones, and twenty-four elders sitting on them, that is,
the patriarchs of the Old and New Testament church,
clothed in xvhite raiment, and having on their heads
crowns of gold. ■\ And these things are so evident, that
those persons, who, in other respects, contradict the
disparity of celestial glory, own, that we are to distin-
guish between that happiness, which shall be the por-
tion of believers as believers, and the commendation,
which, in the last day, shall be given to every one, in
proportion to the diligence and success he shall have
laboured in promoting the kingdom of Christ, and
which, it seems, is to be unequally distributed. But
because it is a glorious thing, to obtain such a commen-
dation from the mouth of Christ, and the memory of that
testimony shall for ever abide in the minds of believers ;
they cannot deny, but in the kingdom of heaven a dis-
parity of degrees in that kind of glory m.ay be admitted
* Gen. xlix. IC. Zech. iii. 7. f Rev. iv. "i.

Of Glorificatioit. S69

to take place among the blessed. For certainly it is
not to be thought, that then there will be many servants
of Christ, who may, in that respect, be compared with
the apostle Paul. See Theses Amyraldi de vita ccterna,
§ 34.

XLI. The apostle John seems to have given a check
to other things, which ape too curiously made the mat-
ter of enquiry, concerning the condition or state of the
future world, when he said, Beloved, noxv are ice the
sons of God ; and it doth not yet appear , zvhat we shall
be* It is then more prudent and pious to endeavour to
become hereafter partakers of that glorious life, than to
gratify an itch of curiosity with insipid and vain specu-
ladgns. This, however, we may look upon as a certain
truth, that eye hath not suen, nor car heard, neither have
entered into the heart of man to conceive, the things
zvhich God hath prepared /of them tihat love him.-\

*" 1 ](ihn iil. 2, f 1 Got. ii. 9.

OL. II.

THE

OECONOMY

- OF THE

DIVINE COVENANTS.

BOOK IV.

CHAP. I.

Of the Doctrine of Salvation in the first Age of the

World.

w

E have thus far explained those benefits, that
are essential to the covenant of grace. Let us now more
particularly take a view of the two Oeconomies, or the
different dispensations, under which that covenant was
administered. And here, according to the plan laid
down chap. iii. of the preceding book, we are more ac-
curately to explain, first, the nature of tha Old Testa-
ment, and then, that of the Nexv. In the Old, we will
distinctly consider/<;Mr principal points. I. The doc-
trine concerning the common salvation, as there laid
down. II. The benefits or privileges of that testament.
III. Its defects, or, according to Paul,* the ueakness
and unprofitableness thereof, on account of which that
covepant was not. fanltless.-\ IV. Its abrogation. The
doctrine, again, may be considered, as expressed by
wards, figured by ti/pes, and ratified by sacraments.

* Hcb. vii. \i, I Heb. viii. 7.

Of the First Gospel-Promise. 371

II. Divine compassion pnblished to wretched man,
immediately upon his fall, the first doctrine of grace j in
such a manner, indeed, as in few words, and those al-
most enigmatical, summarily to contain the whole gos-
pel. We have that first promise Gen. iii. 14, 15. And
the Lord God said unto the serpent. Because thou hast
done thiSy thou art cursed above all cattle, and above
every beast of the field : upon thy belly shall thou go,
and dust shall thou eat all the days of thy life. And 1
willput enmity between thee and the woman, and between
thy seed and her seed : it shall bruise thy head, and thou
shall bruise his heel. Luther long ago complained, that
none of the ancient fathers and bishops, who were men
eminent for knowledge and piety, had explained this
passage as it deserved. Their successors ought to use
the gi eater diligence to do it with the more care : which
several very learned interpreters have indeed happily ef-
fected. Treading in their footsteps, we shall make it
appear, that the principal articles of the gospel-doctrine
are summarily contained in this text.

III. We suppose, that the devil is condemned by
this sentence, to whom the Lotd addresses himself un-
der the appellation of the serpent, because he had abus-
ed that animal in order to deceive man. For it is dull
and trifling to restrict that magnificent speech of the
Deity, as if it had its full accomplishment in that animal
alone ; for besides that it might seem unbecoming the
Supreme Being, to address a brute beast, void of all
reason, in such pomp of language, many things said
here to the serpent, if in1;crpreted literally, are natural
to that beast ; as to go upon his belly and cat dust. For
we are not to affirm without scripture, that the serpent,
as the Jews vainly dream, went on feet, or walked
erect, or had other food formerly, different from what
it has n^w : nor to imaghic, that serpents now feed only

372 Of the First Gospel-Promise.

on dust ; seeing Aristotle reckons them among the?
PAMPHAGoi, or omnivorous, that eat all kinds of
things, and testifies, that they eat both flesh and heros,
and that of all a?u'?na!sy they are fond of the nicest deli-
cacies. Dust is said to be the serpent* s food ; because,
since it creeps upon the ground, it cannot but take dust
into its mouth, along with its other food. Just as Da-
vid complains in his mourning, that he ate ashes like
bread ;* for, while he lay on his face in the ashes, he
eat the bread that was thrown to him on the ground.
Moreover, what is here said of the serpent going on the
belly and eating dust, is common to many kinds o^
worms, as the very learned Bochart has shewn. f But
how could that be a curse to the serpent, which is na-
tural to other animals, whom Satan never abused in
this manner? And then its being detestable to man, is
owing to its dangerous poison, which it also has in com-
mon with other beasts ; who, after sin, became a hor-
ror and dread to man. But some serpents are com-
mended for their philanthropy, or love to men. See
Vossius do origin, idololat. lib. 6. c. 58. Some also arc
fit to be eaten, and accounted a royal dainty, J In a
word, it is of no great consequence to man, whether
any animal goes on its feet, or on its belly ; whether it
feeds on herbs, or flesh, or dust. But certain it is,
that, by this condemnation of the serpent, God intend-
ed to comfort our first parents in their wretched estate.
To what purpose then is it to interpret the words in such
a manner, ^s to yield very little or no comfort at all to
man, who now seriously deplored his own unbappiness.^
IV. But the principal consideration is, that the scrip--
ture expressly calls the devil, ophin, the serpent,^ and
Tojj OPKIN TON ARCHAIC N, the old serpc?it ;\\ and

Fsal. cii, 9. f Hierozoic. 1. I.e. -1-. + Ibid. c. 62. § 2 Cor.
xi. 3. 11 ReVs-xii. 9,

Of titf.-First Cospfl-Promise. TwS

his defeat is calJcd (lie hruising h'un Jimh'r (mrftct*
And tliougb we grant, that both these things were
primarily and literally said to the animal, the instrument
which Satan spoke by ; yet it is evident trom the nature
of the thing, that both might and ought rather to be
said to the principal seducer. For, as Chrysostom ar-
gues well, " if the instrument <^xpenenced such a de-
gree of indignation ; what punishment can we probably
imagine the devil incurred ?"

A'. Nor can it be objected, that what Is said to the
serpent, all tJtc days of thy lift y cannot be applied to
Satan, who, it is evident, is an immortal and never-
ceasing spirit. For even Satan has a peculiar death re-
served for him ; namely, the judgment of the last day ;
in which he, to^^ether with dealh, will be thrown into
the lake of lire and brimstone, j* The devil lives, when
lie works effectuaHy in the children of disobedience,
and thereby shews himsek'" to be kosmokrator a, the
prince of this zcorld. Fie shall die, when he will no
longer be able to use any of his instruments in or against
the kingdom of God. Thus the Lord Jesus stills Me
enemy and the avcn^er,^ and destroys iiivi that had the
poicer of death. ^ The days, therefore, of tiK? devil's
hte are those antecedent to the lai,t judgment ; v^hich
yields us an useful doctrine, as we shall presently see.

\l. But God was pleased to pronounce those words,
which are the source oi all consolaiion to wretched man,
against the devil^, in the presence and hearing of man.
1. To mortify that wicked and arrogant spirit, who was
constrained to hear his ov.'n condemnation, in the pre-
sence of such weak feeble creatures, whom he had so
easily brought under his power, and over v.-hom he
thought to domineer for ever. 2. That he might revive
and charn) our first parents, with the sweetest consoh-

^ Korrt.-:vi. 10. f R.cv. xx, in. + Psul. viii: 2. § I-k-b. ii. 14.

S74 Of the First Gospel-Proiviise.

tions, to whom not only that just vengeance ought to
be most acceptable, which God promised t-o take of
their enemy ; but who also, in the condemnation of the
devil, heard their own absolution. 3. To shew, that
this sentence had the nature of a last or unchangeable
will. For as God, by a peremptory and irrevocable
sentence, condemns, without farther inquiry, the devil,
when he was taken in the very fact, which he could
neither deny, nor transfer to another : so those blessings
or privileges, which are made over to the elect in this
condemnation of the devil, are made over to them, by
the last and immutable wiJl of Gcd, which does not de-
pend on any uncertain condition.

Vn. Now let us take a m.ore distinct view of the
things contained in this sentence. And they are the
following : I. The blessi)igs, or benefits promised to
man. II. The aut/icr ohhose good things. III. Their
meritorious cause. IV. The manner of acquisition. V.
The heij'S. VI. The mean of acquisition.

VIII. The evils which God pronounces against the
serpent, are so many benefits, or blessings to man : and
they are four. T\\q first is the curse cf the serpent j Be-
cau.s-e thou hast done this, tliou art cursed above all cat-
tle, and above every beast of the field. All beasts are
subject to destruction : Katural brute l>easls, made to
be taken and destroyed.* And it is for man's sin, that
bepsts, as the property of man, are made more misera-
ble : for they cannot be excluded from being a part of
this world, which is not willingly subject to vanity,f
and an^.ong tliem there are those called evil beasts.
But the curse threatened against the serpent, is such as
renders him inferior to, viler and more miserable than,
all beasts : importing, 1. An invincible folly and ma-
lice y so that he can neidier be wise nor good : worse
* 2 Pet. ii. 12. f Koai. viii. 2Q.

Of the First Gospel-Promise. 575

tliau a horse or nude, which fiaie no understanding.^
2. The very worst degree of vile^ess, whereby he, who
impiously attempted to be equal to God, and seemed
to have acquired a dominion over man, the noblest of
God's creatures, is depressed below the beasts of bur-
then. 3. A state of never-ending misery. The beasts
die and perish, and never come into judgment. Bat
the serpent, accursed above the beasts, cannot escape
judgment : Everlasliiig^/ire is preparedjor tliv devil and
his angels.-f It could not but be acceptable to man, to
hear that sentence pronounced, by which that enemy,
who had made him obnoxious, is himself doomed to be
accursed.

IX. The second benefit is the destruction of his poxc-
er ; expressed by three several phrases. The first.
Upon thij bel/jj shalt thou go ; that is, thou shalt be con-
strained to creep on the ground, nor suffered any longer
to fly at man, twist thyself round him, and kill him with
thy envenomed embraces. Pareus says judiciously :
" He himself is also forced to creep on his breast ; be-
cause being once thrown headlong down from heaven,
he is now condemned to creec for ever on the ground
amidst earthly filth, nor able any more to raise his head
to heaven. Thus Rev. xii. 9. the judgment of the old
serpent, ths devil, by which he is now bound tast, is
called his casting out into the earth ; where, in a hostilt-
manner, he persecutes, but cannot overpower the wo-
man."

X. The other expression. Dust shalt thou eat, doubt-
less denotes a state of the greatest degradation. For the
scripture-phrase, to lick the dust, is applied to conquer-
ed enemies, who lie prostrate at the conqueror's feet :
His enemies shall like tke dust ;% They shall lick the

* Psal. Xicxij. 9. f Matth. xxv. 41. % Psal. Ixxii. a.

376 Of the First Gospel-Promisz.

((jfsf UliC a serpent ;* T^iey shall bozc doicn to thcc Zi'ith
their face toxeards the earth, and lick up the dust of thy
fed.^ But there seems a much greater emphasis iii
these words, when the serpent is commanded to eat
dust ; as also when it is said. And dust shall be the ser-
pent's meat.\ Which, if I mistake not, signifies in ge-
neral three things. 1. The restraining the devil's pow-
er to earthly-minded men, who are glued to the earthy
and seek their good and happiness in earthly things.
Those alone he shall be able to devour, Avithout having
any ri^ht over others. And this tends much to the
great benefit of the church. For when the wickejd are
devoured by the devil, offences are removed out of the
way of righteousness, the church is delivered from their
vexations, and Satan's kingdom diminished in this
world. 2. As to the elect, it signifies the restricting
the power of the devil to their body, which, on account
of sin, is said to be dust, and to return to dust. That
body the devil will devour, that is, bring down to death
and keep under the power thereof, till the resurrection :
he shall have no power over the souls, of the elect. And
even that destruction of the dusty body is- of benefit to
believers : for at the same timxC the old man is destroy-
ed, who had hitherto harboured in their members. 5-
It denotes that wicked pleasure, which the devil takes
in drawing the reprobate to sin, and cojTsequently to
eternal destruction, and in vexing the godly as much as
he can. It was the ?;ie<7/, that is, the delight, of the
Lord J^sus, to xlo the will of him that sent hiviy and to
turn men to God.§ On the contrary, it is the delight
ot Satan to push on the wicked to evil, and to vex- the
beloved children of God. Which as it is the greatest
wickedness, so also the highest degree of misery.

* Micah vii. 17. f Is. xlix. 23. j; Is, b:v. 25.

§ John iv. 34.

Gf the Pirst Gospel-Promise. 377

XI. Lest any one should hiss this exposition off the
stage, as if it was new and never heard of before, I
shali subjoin tlie comments of Fagius and Parens. Fa-
gius writes thus : " If we now, as we certainly ought,
refer these things to that spiritual serpent, I mean Sa-
tan,, whom the Hebrews call nachash kadmoni, the
old serpent, who acted in the serpent, a brute animal,
as in an instrument, they signify, that this our old craf-
ty enemy, who before walked as it were in state, is now
thrown down and confounded , to eat dust, signifies to
consume earthly-minded men, who are enslaved to their
affeciions. Satan is a spirit, such therefore must be his
food ; here are sins to stay his hunger. For as the ser-
pent creeps on the earth, lives on the earth, broods on
the earth ; so the disposition of Satan is to entice men
to the earth, to hurry them to earthly things, and draw
them aside from those that are heavenly." Thus far
Fagius : from whom Pareus does not greatly differ.
His words are these : " He is also condemned to eat
earth, that is, to feed on the earthly nastincss of vice
and wickedness, as the filthy swine feed on excrements.
Which that impure spirit does, when he not only pol-
lutes and delights himself with the defilements of the
.world, as sv/ine with wallowing in the mire ; but also
plunges the reprobate into the same, and destroys them
with himself : this is Satan's sweetest food. For where-
with any one is delighted, that he accounts his meat
and his pleasure ; according to that saying, Envy is t/ie
Lest food : again, Envy feeds on the living, 8zc. Au-
gustine advances no unelegant doctrine, where he says,
The sijiner is ^^th ,-^ the sinner therefore is give?i up to
the devil for food. Let us not be earth, if we would
not be devoured by the serpent." Thus far Pareus.
Ambrose, lib. 1, de p^niientia, c. 13. quoted by Rivet,
Vo:-. 11. Z z

S78 Of the First Gospel-Fromise-

Exerc. 35. in Gen. explains dust by the flesh of man,
and maintains, that the devil is permitted by God to
feed on this flesh, that is, to torment and tear the bo-
dies of believers, but not to have any power over the
soul.

XII. The third expression, by which the destruction
of the devil is set forth, is the bruising his head. In the
head of the serpent are his poison, craft, strength, and
life. The head of the serpent therefore signifies the
crafty subtilty of the devil, his venomous power, and all
that tyrannical dominion, which, by sin, he has acquir-
ed over man. The bruising his head is the abolishing
of all his power, according to the apostle's explication,*
And ike God of peace shall bruise Sataji under your feet
shortly. The symbol of this bruising was that extraor-
dinary power granted to the disciples of Christ, men-
tioned Luke x. 19. Behold, I give unto you power to
tread on serpents and scorpions^ and over all fhepoxver of
the enemy ; and nothing shall by any means hurt yon.
And Mark xvi. 18. they shall take up serpents ; name-
ly, without being hurt, as appears from the history of
Paul, Acts xxviii. 5. Which power of depriving ser-
pents of their venom, and of bruising their heads with-
out harm, Tertullian, as quoted by Grotius on Luke x.
19. testifies was not quite extinct in his time among
Christians. I'hough the devil imitated this miracle in
the temple of Isis in Egypt, as Bochart has remarked
rrom yLIinn,- Hierozolc. lib. i. c. 4. at the close ^ yet
our Lord expressly declares, that the destruction of his
kingdom was thereby signified, wlien, to serpents and
scorpions, he adds, all the poxver c^f the^nemy . Thus
-the devil was constrained, by his juggling tricks and de-
•lusions, to give a prelude to his own destruction.

'+ Rom. Kvi, 20.

Of the First Gospel-Promise. 379

XIII. The tJiird benefit God promises here, is tht
putting enmlti/ between the serpent and the i<io?nan and
he?' seed: which words inclade man's sanctification.
For when man becomes an enemy to the devil, then he
abhors and avoids all intercourse with him, hates and
detests his works, endeavours to destroy him and his
kingdom in himself and others, and most willingly does
what he knows shall mortify the devil. And though
the devil, on that account, wages war against him, be-
cause he endeavours after godliness ; yet he is so far
from suffering himself to be thereby diverted from that
which is good, that, on the contrary, he goes on with
the greater alacrity to oppose him. Yv'hile a man con-
tinues unsanctified, he cultivates peace with the devil,
and calmly submits to his dominion : enmity and
hostility against the devil can only proceed from an in-
fused principle of holiness. And this is what God pro-
mises to man, when he says, I will put eiunityj 8(c. he
not only commands the v/omsn, to have no intimacy or
friendship with the devil, or to have any commerce
with a sworn enemy ; nor, by this sanction, did he
again open a door of repentance for our first parents, as
Pareus observes on this place 3 but he also promises,
that, by the uhsurmountable efi^icacy of his power, he-
would perform and bring it about 5 namely, that he
would put that enmity against the devil, vvhich cannot
subsist, where there is not the love of God. Rivet says
well, Exerc. xxxvi. in Gen. " When a state of enmity
is foretold, in the same breath it is also foretold, that
men shall return to such soundness of mind, as displeas-
ed with that grievous yoke of Satan's tyranny, to seek
the shaking it off: and having once happily succeed-
ed, afterwards to watch by a continual struggle against
being entangled therein again." But fullest of all CIop-
penburg, ^chol. sacrijic. p. 75. " There could have

380 Oir THE First Gospel-Promise.

been no enmity between the woman and the devil,
without removing, by justification, the enmity with
God, which the devil, by his seduction, had brought
the woman and her posterity to ; and without conquer-
ing and subduing, by sanctification, the dominion of
sin in the woman. Putting therefore that enmity
against the devil, he appoints a covenant of peace and
friendship, whereby he promises to the woman the
grace of justification and sanctification."

XIV. The four&i benefit is the resurrection of the
body, which was brought to dust, by his means who
has the power of death : this is more obscurely intimat-
ed, when it is said, that the serpent shall eat dust all
the days of his life ; which we have shewn, sect. 5. to
be the days preceding the last judgment. From vvhich
v/e concluded, that the time of the devil's power, and
of his going about to devour, is limited, and to have a
final period. And, when that is elapsed, the bodies of
the righteous shall be raised from, the dust, and all the
effects and remains of the power of the devil, and of
sin, by which he acquired his power, entirely abolish-
ed ; that he may not detain, under his power, the dust
of our bodies, which ought to be temples of God, and
of his Holy Spirit, in a state of glorious holiness. Nor
was this, indeed, altogether unobserved by Fagius, who
thus- speaks : " The days of Satan's life are the whole
time to the consummation of the world, and the coming
of Christ. For then he and all his servants shall be thrown
headlong into everlasting fire, Matth. xxv. 41." .

XV. Jdhovak Gody who speaks to the serpent, and
declares, that he would put that enmity, of which we
have been speaking, takes the honor to himself of being
the Author of all those benefits. Though we are not
to deny, that the conferring so great a benefit is to be
ascribed to the whole undivided Trinitv :. vet, in the

Of the First Gosfel-Proiviise. 381

oeconomy of our salvation, the Father, who is first in
order, holds the principal place. And whereas the
eternal siiretiship of the Son, according to the tenor of
the covenant between the Father and the Son, on the
supposition of sin, began immediately to exert its effi-
cacy, these words are not improperly referred primarily
and immediately to the Father, who, on account of the
surctiship of the Son, appoints his grace to the sinner;
and who expressly enough distinguishes himself from
the Mediator, or the seed of the ^oman. And indeed
God teas in Christ raconcilijig the zvorld to liiinselfy 2
Cor. V. 19. that is, the Father in the Son, the Mediator.
XVI. The meritorious cause of those benefits is the
seed of the woman^ eminently so called. I own int^eed,
when the seed of the woman is opposed to the seed of
the serpent, and between both an enmity establis-hcd,
both seeds are to be understood collectively : tl.rit by
the seed of the serpent, all the wicked are intended,
who, Matth. iii. 7. are called the generation of vipers :
by the seed of the woman, elect believers, togL'ther
with Christ their head : yet it is without doubt, thiit, in
this seed, there is some eminent one, to whom that
name does chiefly belong, and by whose power tlie rest
of the seed may perform the things that are here fore-
told. Just as the seed of Abraham is sometimes to be
understood more largely, at other times strictly j some-
times denoting his posterity by Isaac and Jacob, as
Gen. xvii. 8. I zuill give unto thjj seed the land wherein
tkpu art a stranger : sametimes more especially belie-
vers of his posterity, who walk in the steps of the faith
ot their father Abraham, and to whom the promise cf
the inheritance of the wcvid, by the righteousness cf
faith, is made, Rom. iv. 12, 13. sometimes, more es-
pecially, that eminent one in the seed of Abraham, who
was to be the spring of every blessing, as Gen. xxi. lH,

S8S Of the First Gospel-Promise.

Jnihy seed shall all the nations of the earth be blessed ;
which is Christ, Gai. iii. 16. Thus also the things here
said are, in their measure, common to all believers j but
then some effects are primarily and principally to be as-
cribed to him, who, in this seed, is the eminent one,
liamely, Christ : as the apostle also distinguishes the
seed tJiat sanctifieth, and that which is sanctified ; both
wbifh are one, Heb. ii. 11.

XVII. But the reasons for which Christ is called the
seed of the woman, seem to be chiefly these two : one
pecaliar to Christ, the other common to him with other
men. That which is comm.on, is his being of the same
blood with us, that we might know him to be our bro-
ther and next kinsman. For men, in scripture-lan-
guage, are called, born of a rcoraan^ Job xiv. L. xv. 4.
& XXV. 4. and born of woyneiiy Matth. xi. 11. But
then, we must add that which is peculiar to himself,
that though Christ, indeed, had a woman for his mo-
ther, being made of a womariy Gal. iv. 4. yet he had no
man for his father, htmg "Lviihout father, Heb. vii. 3.
See Jer. xxxi. 22. A zvotr.an sJiall compass a man. For
though this last reason holds not in believers, who are
likcYv'ise called the seed of the woman, for another rea-
son,, to be explained directly ; yet, seeing Christ holds
the principal place in this seed, as he bruises the head
of the devil in one sense, and believers in another ; so
therefore he is called the seed of the woman in a differ-
ent sense from th&in. The same words are indeed used
of both 3 but because Christ is far more excellent than
they, therefore when they are applied to Christ, they
have a much more illustrious meaning.

yi\'ill. It is indeed true, that Christ is the seed of
Adam, whose son he is called, Luke iii. 38. also the
seed of Abraham, and the son of David, because he
v/as born of a virgin, who descended from them. Yet

Of the First Gospel-Promise. Sfi3

there was great reason, why he should be here called
the seed of the woman, rather tlian of Adam. For
Adam, in scripture, is represented as the origin of sin
and death. Eve, indeed, was first in the transgression t
but as it was not Eve, but Adam who was exprecslj
constituted the federal head of all mankind ; so sin and
death are said to have entered into the world by Adam,
Rom. V, 12, 14. Wherefore he who delivers us from
sin and death, ought not to be considered as subordi-
nate to Adam, and as his son ; but as the second Adam,
and the head of another family, opposed to Adam,
However, as he was to be our kinsman and brother, it
was necessary he should be born of a wx^man 3 and that
Adam, as his son by the Spirit and by faith, should be
subordinate to him. For since God says here, that hfi
would put enmity between the woman and her seed,
and the serpent and his seed, without any mention of
Adam j it must be, that either Adam is excluded diis
promise, or comprized under the seed of the womaa.
The respect and regard we ought to have for our pa-
rent, who was the author and teacher of the true reli-
gion to his posterity, forbids our saying the first. Nor
do I think we should say the second j because it is
agreeable to reason, that the woman should be com-
prized under, and accounted in the man ; not, on the
contrary, the man under the woman. It therefore re-
mains, that we say the third ; namely, that Adam, as
he was the origin cf sin and death, is opposed to Christ ;
as himself was saved, is to be accounted to the seed of
the woman, whose head is Christ, and so to be subor-
dinate to Christ. Christ therefore is called the seed of
the woman, because;, being the origin of a better stock,
he is opposed to Adam, as the root of a corrupt race.
And it is hinted, that Adam himself owes his salvation
to tile woman, on account of her seed.

334 Of the First Gospel-Promise.

XIX. Paul, if I mistake not, leads us to this, 1 Cor.
xi. II, 12. Neither is the man zviihout the womayi, iie-i-
(her the woman without the yuan in the Lord. For as
the 'icoman is of the man, even so is tiie man a! so hv t}te
ti'oman : but all things of God. I do not remember to
have seen a fuller explication of this place, than what I
shall give from the Theses of a certain very learned per-
son- That the man and the woman may be in the Lordy
partakers of the grace and redemption purchased by
Christ, they are mutually indebted to one another, for
something common to both, which the one neither had,
nor could have obtained without the other. For as the
woman is ek tou andros, of iJie man, from whose
rib she was formed, and who could not have been in the
Lord, had it not been for rhe man, without whom she
could not have so much as existed ; so the man is in
the Lord, dia tes gunaikos, by the ivoman, for the
woman was appointed to be the first enemy of the ser-
pentj and the Messiah is called the seed of the v/oman :
but the man obtains the same happiness by the Vv^oman,
as by faith he lays hold on the Messiah, who was to de-
scend from her in virtue of the promise. The woman
IS of the man^ materially and naturally : not so the man
of the zvojnan (which yet might be said, if v/e only mean
ordinary generation, according to the manner that chil-
dren are of a woman, Matth. i. 3, 5, 6. and Christ him-
self. Gal. i. 4.) but by the zvoman ; because not mate-
rially, but spiritually and supernaturally, by grace and
faith. Thus therefore the man is the origin of being to
the woman, the woman of niell being to the man. But
to prevent pride on either hand on this account, and
their arrogating any thing to themselves, it is added,
But all things are of God : by whose wisdom and most
free disposal it was ordained, that the woman should
derive her natural origin from the man 3 the man, hi:^

Oi-'" THE First Gospel-Promise. 385

supernatural from the woman ; and they become mutu-
ally debtors to one another : but the glory of both these
privileges to remain entirely to God alone, the supreme
cause.

XX. Hence it is evident, that such a Saviour is pro-
mised, who was to be man, and the son of man. But
seeing he is described as stronger than the devil, who,
by sin, had acquired a right over man ; it follows, that
he is also true God. For the bruising of the serpent's
head is ascribed to him j and this he does, 1. By the
merit of his satisfaction ; and therefore he must have
been of such dignity, as to be able to pay a' suitable
ransom for all the elect. 2. By the efficacy of his Spi-
rit, which gradually abolishes every power of the devil,
and so shews himself to be sfronsrer than the strong, man.

XX r. God declares the manner in which this Savi-
our was to purchase salvation, by saying to the serpent,
Thou shall bndse his heel. In which words there is, 1 ,
A denunciation of sufferings, to be inflicted on Christ
by the devil and his instruments, whereby he would be
thrown down for a time. While he himself bruises
with his foot the serpent's head, and strips him of all
his power ; the serpent, by his envenomed sting, will
grievously wound his heel,* and constrain him to stag-
ger and fall. For a man, in an upright posture, stands
on his heels, which being grievously v^'.ounded, he is
thrown down. 2. A prophecy of his resurrection. For
his head will not be bruised, nor his heart wounded,
nor any vital part grievously affected ; but only his heel
hurt ; nay, not both, but only one. Though he was
therefore thus to be thrown down, yet he was soon to

* Sorae ]i?.ve observed, that this expression of bruising Christ's
heel, was i:ot altogether an obscure representatlen of hii death on
the cross, to which his i'eet were nailed.

Vol. II. 3 A

3S6 Of the First Gospel-Promise,

rise again, on resuming strength, and shew to the whole
world, that he is a conqueror,

XXII. The sifFeings here denounced are not only
warUhe, as a certain author calls them, with which the
serpent together with his seed, from a hatred to holi-
ness and righteousness, assaulted Christ ; but even ju-
dicicoy, being inflicted, by the most righteous sentence
of God, on the Son the Surety, to shew his righteous-
ness, by which he could not pardon sin without a due
satisfaction. For God here personates a judge ; pro-
nounces sentence against the devil, declaring his de-
struction at the appointed time. But the same sentence
also condemns the Surety of men to undergo those vex-
ations of the devil, which, as a conqueror he could have
inflicted on sinful inen. He had indeed acquired his
dominion over man by evil practices. Yet after man,
by forsaking God, his lawful Lord, had enslaved him-
self to the devil, the justice of God, in every respect,
required his being subject to the devil, as God's jailor
and executioner, for his torment, punishment, and con-
demnation. In which sense the devil is said to have
the poxvcr of death, Heb. ii. 14. and that even by virtue
of the law and the sentence of God : for the sthig of
death is sin ; that is, sin introduced death, and the in-
strumen'is of it, and made them sharp, mortally to
wound man : but the (strength) poiver of sin is the laiv.
That is, the power that sin has of putting man to death,
is in virtue of the divine law, which threatened the sin-
ner with death, 1 Cor. xv. .56. Whence it follows,
that the power of the devil over sinners of mankind is
so far lawful, because the devil obtains the power of
death over man, but as that law is most righteous, life
cannot be granted to the sinner in prejudice thereto.
It is therefore necessary, that satisfaction be made to.
It from seme other quarter; and that the devil should

Of the First Gospel-Promise, 387

exercise that power of death, which he had acquired
by sin, either on tlje sinner himself, or on his Surety,
Yet in such a manner, that, while he puts the Surety
to death, he lays violent hands upon himself, and loses
all his dominion over tlie elect ; for full satisfaction is
made, by tlie death of the Surety, to that divine justice,
by which the devil had obtained power over the Ginner.
These words therefore shew, how the devil, in a way
agreeable to divine justice, may be deprived ot all that
power over the elect, which justice had granted him
over sinners ; namely, because the devil was to exer-
cise that power over the Surety of men, by biting his
heel, or putting him to death. So that those suficrings
which Christ was here foretold to endure, are, in^the
highest degree, judiciary or satisfactory. Compare
these things with what we have said, book ii. chap. 6.
§23,24,

XXIII. The Jteirs of those benefits or blessings are,
I. The xcoman herself, haishah, with the demonstra-
tive particle He, namely, that woman whom the ser-
pent had first attacked and conquered. She is here
mentioned, but not in exclusion of her husband % but
because she, having been enticed by the flatteries of
Satan, seemed to have contracted a greater familiarity
with him ; and therefore her enmity to the devil was to
be a most admirable effect of divine power and good-
ness. And then it was also a remarkable contempt
put upon the proudest of spirits, that he should be van-
quished not by the man, but the woman, tJiat vejy rco-
w.an, whom he had so easily subdued by his delusions.
In fine, from this it most clearly appears, that the whole
work of our salvation is owing to divine grace. For if
Adam had here been expressly set in opposition to the
serpent, because he was stronger and more prudent by
nature^ and was last overcome by the devil j this thought

388 Of the First Gospel-Promise.

might by degrees have easily gained upon mankind,
that, by the remains of virtue and wisdom, which were
in Adam, he had undertaken a new combat with the
serpent, and with better success. But seeinp- the com-
mencement of the enmity is ascribed to Eve, the wo-
man, who was both weaker by nature and first over-
come, it is clearer than noon-dav, that the grace of God
alone is here all in all.

XXIV. 2. The seed of the woman. By which is sig-
nified not all mankind, but elect believers ; as appears
from that distinction, by which that seed is opposed to
the seed of the serpent. For it is evident, that wicked
men, who are of their father the devil, John viii. 44.
1 John iii. 8. and the clnldren of the wicked one, Matth.
xiii. 38. are the seed of the serpent. The seed of the
woman, therefore, is the godly posterity of Eve y name-
ly, the children of the promise, who are counted for
the seed, P.om. ix. 8. And perhaps this is the reason,
why the godly are called the seed of the icoman, and
not the seed of the man : because as the woman was
wholly indebted to a gracious prom.ise, that she was ap-
pointed to oppose and fight against the serpent, not
witho'jt the desired success : so also it was not those
children in general, who were to be born of her, ac-
cording to the law of nature, by matrimonial comm.erce;
but tliose only, whose mother she was to be by the
same gracious promise, who arc here accounted for her
seed. For though Eve, as she was joined to Adam in
marriage, is the natural mothttr of all mankind, even of
those who are called tiie seed of the serpent ; yet the
same Eve, being, by virtue of this divine promise, set
in oppositipn to the serpent, by whom she was over-
come, is the uiother only ot the blcjsed seed ; which
v»'as to proceed from her, not according to the law of
nature, but in virtue of the promise o'i grace , which is

Of the First Gospel-Promise. S89

thejefore called the seed of the woman ; even of that
V. oman, who is, and in so tar as she is, placed in op-
position to the serpent.

XXV. The mean, by which the appointed heirs be-
come actually partakers of the promised benefits, is
faith in the Surety ; which is intimated by a twofold en-
igma or dark saying. 1. As all the heirs arc called by
the common name, seed ; this denotes the inystical
union and communion of the seed, which is sanctified,
with that which sanctifies ; so that what the Jatter has
done or sufiered, the former is accounted to have done
or suffered in him. But the band of that union is faith;,
by which we receive Christ, adhere to him, and become
one spirit with him, 1 Cor, vi. 17. 2. As the bruising
the serpent's head is ascribed to the seed j which, in-
deed, Christ alone does by the merit of his obedience,
and the infinite efiicacy of his Spirit j yet the elect ako
in Christ, and by the power of Christ, conquer him
through faith. Christ is the general in this combat, the
seed of the woman by way of eminence, who over-
throws and triumphs over the enemy : but next to
Christ, and under him, believers also fight and over-
come by his power : And they overcame him by the blood
of the Lamb, Rev. xii. 11. that is, because on that very
account the blood of the Lamb was shed lor theiii.
The victory, which the rest of the seed gains over the
serpent cannot but follow upon the shedding of the
blood of the Lamb, who is the seed of Eve. Moreover,
that victory is obtained only by faith : Whatsoever is
born of God overcomcih the icorLl (consectuently tiie de-
vil, who is called the prince and god of this world, Eph.
vi. 12. 2 Cor, iv, 4.) and this is the victory, that ovcrcom-
eth the world, even our faith.

XX VL It is not to be thought im.probable, that so
many and so great mysteries of faith are expressed isi

SQO Of THE First Gospel-Promtse.

few words. For the words are both very proper to sig-
nify, and elsewhere in scripture do signify, what vv-e
have here said ; and it became the wisdom of God, to
lay before the primitive church some short abridgn^ent,
which, by its well-contrived brevity, might compre-
hend the sum of the things to be believed j and then it
is our duty, to form high and honorable thoughts of
•^/hat God speaks. Neither is it unreasonable, that the
whole should be wrapped up in som.e enigmatical or
obscure expressions. For the bright shining light re-
served for noon-day, was not suitable to the first dawn
of the day of grace. Moreover, God had not then de-
sisted from appearing to our first parents ; but explained
to them, by frequent instruction and the gracious illumi"
nation of their mind, those things which belonged to
faith and godliness.. And indeed it was wholly reason-
able, that above all they should carefully keep this pro-
mise of salvation, as a most valuable treasure, diligently
meditate thereon, and explain it by mutual conversa-
tion to each other and to their children. Some other
things seem to belong to this subject, which, being
briefly related by Moses, we shall explain a little more
particularly.

XXVII. Moses, having distinctly related what God
had said to the serpent, to the woman, and to Adam,
subjoins. Gen. iii. 20. And Adam called his xvifesname
EVE, because she zvas (or was constituted) I he mother
of all living. It is not necessary, v/e here suppose with
some, a "^proieron hysttroii., as if this name had l)een
given before the fall ; at the sam.e time, when Adam
called that help, which had just been given him, Ischahy
woman ; for there is no reason, why we should contend,
that things were clone at the same time, which Moses

* A way of speaking, -when v/e place that after, which should
corne before.

Of the Tirst Gospel-Promise. 591

relates on different occasions, and after other interme-
diate narratives, "VVe own, indeed, that sometimes a
thing is related after, which had been done before : but
this is not usual, unless the affinity of the subject with
what goes before or follows makes it necessary. But
there is no such affinity here ; unless we would say,
that this denomination bears some resj3ect to the words
of God, before narrated by Moses, in the sense we are
presently to shew. Nor can we prove, that the word
VATTKRA, and he called, is to be rendered in thepre-
terpluperfect tense, and he had calhd ; that Moses's
meaning should be, Adam was greatly deceived, who
had promised life to himself and his posterity from his
wife J whom he afterwards found to prove the cause of
death. For, 1. The following words, which explain
the reason of this denomination, are not the words of
Adam, deceived in his expectation ; but of Moses,
shewing the truth of the matter. 2. If we will have
them to be the words of Adam, we ought to change
HATHA, she zvas, into thjechaiveh, she xvtll be, and
to have something understood, as, he imagined^ or the
like; to this effect ; Adam had called her name Eve,
because he imagined, she would be the mother of all
living, but, from the event, he learned the reverse.
But we do not take upon us so boldly to make free with
the sacred text : let us therefore dismiss this ung-round-

ed PROTHUSTERON,

XXVni. But why was she called Chavahy Eve ?
Some of the Rabbins ridiculously derive that name from
CHI V. EH, which in Piel denotes to signifij or ^/>-
close, " because she was a great talker," according id
Baal Hatturim. Fagius writes, the Jews thus express
it, " because she was a great talker, and uttered ma-
ny empty words to the serpent, till, being insnared in
hex talk, she. siiijied ; and as soon as she made her hus-

592 Of the First Gospel-Promise.

band to sin, he called her C/iavah,'* or Eve, as wc ren-
der it. But these things are repugnant to the express
declaration of the Holy Spirit, who gives a quite diftcr*
ent reason for the name ; for he shews, that this name
is derived from chat ah, to live, not from chiv^h ;
and the jod i$ changed into vau, to put some difference
between the nanie of the woman and of a beast, which
in Hebrew is called chevah, as Aben Ezra has not
improperly observed.

XXIX. No less ridiculous is Lyranus, who says,
that Eve m Hebrew denotes life, but subject to penalties :
most of all, Peter Comestor, author of the Scolastic his-
tory ; *' that Adam then deploring the misery of his pos-
terity, called his wife Eve, alluding to the cries of in-
fants : the male newly born crying A, but the fem.ale
E ; as if we should say, all born of Eve will say A or
E. * This perhaps might be pardonable in poor Co-
mestor, and in the age in which he lived : but it is
highly ridiculous, that, amidst so great a light of know-
ledge, Cornelius a Lapide, in his commentaries, should
not blush to call such tri-fling by the name of pious con-
templations. There is nothing in the word chavah,
'that can denote anguish or penalty. But let us proceed
to what is serious.

XXX. Moses explains the reason of the denomina-
tion in these words ; because she was, or xvas constitute
ed, the mother of all living. By all living, sometimes
is understood all men in general, as Psal. cxliii. 2.
And it is certain, that, except Adam, all that ever did,
do now, or shall hereafter live, derive their origin from
our mother Eve. But if this alone was intended, here
it might be asked, 1 . Why Adam chose to call his wife
the mother, rather than himself the father of all living,
«s the natural origin of all is equally due to both ? 2.
Why, as we have shewn from the series of the Mosaic

Of the Man-Jehovak, 390--

liistory, be gave this name to his wife, not till after the
fall ', seeing, if we attend to natural generation only,
she became the parent, not so much of the living as of
the dead? 3. Was this a thing so very w^orthy of no-
tice, since it was self-evident, that all who were to ex-
ist, w^cre to descend from her, w^ho was the only woman
in the world ?

XXXI. It seems therefore more adviseable, and
more becoming both the faith and piety of Adam, and
the wisdom o^ the Holy Spirit, w'ho accurately relates
those things, to understand by all liviiif^y both the Lord
Christ, who is the fountain of life, and the elect, who,
being united to him, are quickened by his Spirit. The
woman was constituted the mother of these living, by
the word of promise, by which she was expressly ap-
pointed to have that seed, w^ho was to bruise the ser-
pent's head. Wherefore Adam, who by sin became
the father of all who die, 1 Cor. xv. 22. called his wife
Eve, from his faith in God's promise, believing, ac-
cording to the w^ord'of God, that no man should have
true life, but what would be derived from her. How-
ever, the original of this w^as not in the woman herself,
but in the principal seed, that was to descend from her.
This name therefore contains a confession of Adam's
faith, and shews, what Adam taught his children, and
to what hope he formed them by the word of God :
who, in the very name of his wife, as often as he re-
peated it, w^ould have a lasting monument both of the
promise of God and of his ov>'n hope.

XXXII. Pct€7' Martyr, that most excellent interpre-
ter of scripture, saw and taught these things long ago ;
who thus comments on the place. " Adam knowing
that her seed would bruise the devil arid death,* justly
and with propriety, chose to call her by that name, bv

Vol. II. ^ SB

354 Of THE Man-Jehovah.

which this salutary promise of God might at all times
occur to his mind. Now, Adam had entertained hopes
of life by Christ ; and when he perceived, that his wife
was to be the mother of him, and of all those that were
to be quickened by him, called her name Eve, because
she was the mother of the liviiig." Faglus in like
manner : " We doubt not but Adam, by giving that
name to his wife, had a view to the promise concern-
ing the seed that was to bruise the serpent's head ; by
which he hoped,, that his wife was to be that person.
V/herefore he named her CJiavah, zvhich xve call EvCy
as if you would say an enlivener ; because dead man-
kind was to be made alive by her offspring." See also
Parens and others, all agreeing in the same thing.

XXXIII. Eve discovered the same hope, when,
upon bringing forth her first-borri, she cried out kani-
THi isH JETH JEHOVAH, Gcu. iv. 1. Which words
are variously rendered by interpreters. That which we
think most agreeable, is, with Reuchlin, Pelicanus, Fa-
gius, Forstcrius, Luther, Clarius, Scindlerus, and ma-
ny others, to take JETH, as usual, for the sign of the
accusative case, and the meaning be, / have gotten a
man Jehovah, Remarkable is the Chaldee paraphrase
of Jonathan. " And Adam knew Eve his wife, who
was taken with a longing for that angel, and conceived
and bare Cain, and said, I have gotten the man, that
angel of the Lord." Certainly our pious mother con-
tinually revolving in her mind that promise of God,
which was the ground of all her consolation, as soon as
she bare that male child, observed in his birth a sign
or token, that the promise would be performed. She
i here fore joyfully exclaims, she had now obtained that
prom'tned seed : not that, she imagined Cain was that
seed, but that, in his birth, she could see the first mul-
tijilication of mankind, and, in that multiplication^ an

Of the Man-Jehovah. ~ 295

argument for her hope concerning the beed^ eminently
so called, who was to arise in his appointed time. See-
ing she laid hold of this with a great assurance ot faith,
and made it, as it were, present to her mind, she now
so speaks, as if, in the birth of Cain, she was actually
possessed of that seed, which, by an argument taken
from that birth, she expected with an assured failh.
For had she tho'jght that Cain was the promised Mes-
siah, and Jehovah himself, she would have paid him.,
though her own son, religious worship, and by this
means incurred the guilt of a horrid idolatry ; till being
apprized, either by the vicious disposition of the child,
or by some other means, she had ov/ned her mistake.
M'hich our pious respect to our cojnmon parent ioibids
us to believe. She moreover publishes an eminent con-
fession concerning the person of the MeGsiah, whom
she acknovi'ledges to be God-man. She declares him
to be man, by calling him 7na7i : at the sam.e time
pointing out his excellence above other men : for Adain
and hli are usually distinguished, so that the las-t, viz.
/s/f, implies excellency ; and the first, viz. Adam,
meanness. Christ, indeed in his humiliation, was a
worm, and not man, Psal. xxii. 6. but considered in
himself, he is the man of the right Jiand of tJic Lord,
Psal. Ixxx. 17. and the man his felloiL\ Zech. xiii. 7.
She also makes profession of the divinity of the Messiah,
when she calls him Jehovah ; and signifies, that boih
natures should be united in one person, by joining these
tv-'o, isii .TLTH JEHOVAH. Paul calls him, Godmanl-
fest in I lie flesh, 1 Tim. iii. 16.

XXXIV. To this explication three things are prin-
cipally objected. 1. If Eve intended this, she would
have said, .^^.th isn jeth jehovah, doubling the
sign of the accusative case ; as in the following verse,

iE.Tn ACHIV iETH HAB-5:L, TON ADELPHON AUTQU

$96 Of the Man-Jehovah.

TON Abel. 2. JEtu ottcn signifies the same as
NGiM, zvitli ; ;eth jehovah there tore signifies ivilJi
Jehovah, as sun Theo, wilh. God. In this sense, Jo-
nathan is said to have wrought ngim elohim, xoith
God, 1 Sam. xiv. 45. that is, under the conduct and
direction, or by the assistance and lielp of God. 3.
Filial respect prompts us to entertain right sentiments
concerning the faith of our mother Eve ; namely, that
she knew and believed, the Messiah was not only to be
God-man, but also the seed of the woman, that is, the
son of a virgin : for without this her faith h-od been a
mistaken, not a true faith, nor have yielded her any
comfort. She could not therefore think, she got in Cam
the Messiah ; as she was perfectly well assured, that
Cain was not the son of a virgin.

XXXV. We answer, to th^^first. That the repeti-
tion of that particle is indeed hequent, but yet not uni-
versal : for we have instances of the contrary, 1 Kings
xi. 23, Is. viii. 2. Esek. iv. 1. 1 Sam. xv. 4. where the
sign of the accusative case is placed between two nouns,
without a repetition. To the se-coiid : We deny not,
that .^TH is often equivalent to ngim : but there is no
instance to prove, that what the Greeks say, sun
Theo, the Hebrews express hi their language by jeth
JEHOVAH, or .5:th elohim : as it is well known they
usually express it by eejekovah or eeelohim.
What is adduced from 1 Sara. xiv. 43. is not to the
purpose. For there v/e have ngim, but not iExn. For
though those particles are sometimes equivalent, yet
they ought not to be confounded. And then, xviih God,
does not so much signify wilh God's assistance, as God
not disapproving. Compare Is. xxxvi, 10. With
greater shew of reason \\v'j\\t be urired Micah iii. 8.
/ am fall of power by the Spirit of ike Lord, that is, by
tlie help of that Spirit ^ and liab. iii. 13. Thou wtrdrA

Of the Man-Jehov.-Ux, S97

forlhfor the salvation of thy people, even for salvation
xvith thy Messiah, that is, salvation to be procured by
his means. Bat the former passage is very properly
rendered, I am full of power with tlie Spirit cf Jehovali .;
full of power \ro less tnan full cf the Spirit. And the
latter should seem to be thus pointed, that God may be
said to i^o forth with Christ for salvation. To the third.
it might be ansv^/ered, That there would be no absui-
dity to suppose, tliat Eve was not so well acquainted
with every thing regarding the condition of the Mes-
siah. Who can assert, that she knew, the Messiah was
to be born of a virgin, when the blessed virgin herself
did not know it, when she heard it from the mouth of
an angel, as a|>pears from, her words ; How shall this
be, seeing I knoiv not a man .^ Luke i. 34. We deny
not, that the Messiah is eminently called the seed of the
woman, because he was to be born of a virgin ; which
tlie Holy Ghost afterwards more clearly foretold. But
it is no crinie to doubt, whether our mother Eve could
have gathered this from those words : since, in the sa-
crcd language, even they are said to be born of a wo-
man, wdio are conceived in matrimony, as Vv'e shewed
sect. 17. One mav assert this, and not transirress
against that respect due to our common mother ; as it
is certain, God gradually brought Lis people to the
knowledge of the Messiah : nor does it overturn the
faith of Eve, which might have been genuine and sav-
ing, though it was under this imperfection, ignorance,
and mistake : as Peter had a true failll concernin (j
Christ, that is, a saving, and not a hypocritical, though
he imagined thro'jgti mistake, that Christ could be the
Saviour of his people, without sufferings, Malth. xvi.
22. But we are under no necessity to be obliged to
say any of these things ; for we do not assert, our mo-
ther Eve received Cain fur the very Messiah ; but cnJ/

S98 Of THE Man-Jeiiovah.

we arc of .cpinion, that, in the birth of Cain, she ob-
served a sign or token of God's performing the promise,
and something to support her faith, which she was wil-
ling to declare and preserve the memory of, by giving
him that name : and consequently that argument does
not affect us.

XXXVI. And we are not to pass over in silence,
that when she aftervv^ads brought forth another son, she
called his name S'eih, because God (shath) hath ap-
pointed vie another seed instead qf Abel, -jchorn Cain sk:c.
Gen. iv. 25. A sentence fall of spiritual assurance and
of prophecy. She calls him seed, having a view to the
promise, and foretelling, that he would not only carry
on the enmity with the serpent, but also that from him,
that eminent seed would come rorth, by whose power
the serpent's head was to be bruised. This seed she
proclaims was given bi/ God ; as a sen not of nature
only, but also of grace and promise, and accounted by
God himself for a seed : not only given, but also ap-
pointed, of God, that is, established and secured by the
counsel of God, that he should not be slain, but be the
foundation of the future cliurcli, to be propagated in an
uninterrupted succession in his posterity, and preserved
down to Christ. For the word to appoint, denotes a
determination and steadiness ; as John xv. 16. I have
chosen you, and ordained (appointed) t/oz^t, that ye shoitkl
go and bring forth fruit. She therefore acknowledges
Seth for the chosen seed, and the parent of him, in
whom all the elect are chosen.

XXXVII. This doctrine of salvation flourished both
in the mouths and in the hearts of believers, who began
LiKRO BEGHEM JEHOVAH, that is, as Aquila trans-
lates it, KALEISTilAI EN O NO. MA I I KuRIOU, to be

c'alled by the nar.ie of the Lord, Gen. iv. 26. and they

were called the sons cf God, 2.':- 'l''-''ir'fr>:.ish^n froTi the

Of Enoch's Prophecy. 3D5

soiis of men. Above all, the prophecy of Enoch Is
very remarkable, which the apostle Jude relates in his
epistle, not from any apocryphal book, nor from the
mere authority of any unwritten tradition, nor by a
sagacious conjecture from the history of Moses, but by
the inspiration of that same Spirit, who prompted Enoch
to prophesy, vcr. 14, 15. in these words : And Enoch
also, the seventh f /0771 Adam, prophesied of these things,
saijingy Behold, the Lord comeih with ten thousand of
his saints, to execute judgment upon all, and. to convince
all that are iingodlij a7nong them, Szc. 7'hat Lord of
whom Enoch speaks, is the Messiah, in unity of es-
sence the sam^e Jehovah with the father and the Holy
Spirit ; to whom also all power is given in heaven and
in earth, and wliose peculiar property the elect are on
a special account. He foretells his coming by a verb of
the preterperfect tense, to express the undoubted cer-
tainty of the thing, and the full assurance of his own
faitli : he prophesies, that the Messiah, at that coming,
will be attended with myriads of angels. Which hap-
pened, when he came down upon mount Sinai to give
the law, Deut. xxxiii. 2. and w'hen he camezVz thefiesh,
to visit his people : for then a multitude of the heavenly
host, declaring his nativity, was seen and heard in the
country of Bethlehem, Luke HI. 13. But this will be
the case In a most Illustrious manner, when he shall
come in the clouds of heaven, and all the holy angels xvith
him, MattJi. xxv. 31. The end of this cominsT will be
to execute judgment cip'on all ; for the Father hath com-
mitted all judgment to the Son, John v. 22. and to con-
vince all that are ungodly, by Infliclitir^ the punishments
due to their impiety. These things Enoch preached to
the people in his days, who, glv'ing a loose to their
lusts, impiously denied the future coming of the Lord.
And seeing that prophecy contains an universal truth.

40G Of XoAir.

it is applicable to all who v/alk pccoRllr.g to their lusts.
And these are the things, which, the scripture testifies,,
were delivered concerning the doctrhiC ot salvation, in
the first age of the world.

C H A P. II.

Of the Doctrine of Grace under Noalu

S Noah was the patriarch of the new world, we
are now to explain, what was handed down to us in
his time, concerning the doctrine of salvation. As soon
as he was born, his father Lamech called him Noach^
saying, d s .s h j e n a c h a m e n u, This same shall com-
fort us covcerning our work and foil of our hands, be-
cause of the ground ivhicli the Lord hath cursed^ Gen.
V. 29.

II. And here, in the first place, we are to take no-
tic<.^ of the name given to the child, both with respect
to its etymologv, and the reason assigned by the pious
parent for that name. The name is noach, NooJi,
which, if we follow the rules of grammar, is derived
from the root nuach, to rest , cr he guiet ; to which
word, both as to letters and signification, nacham,
he comforted, is near of kin, which Lamech used in
assigning the reason of the etymology. They who keep
close to grammatical niceties, endeavour to correct the
words of the text, and, instead of jenachamenu,
would have us read jenachnu, as the Septuagint, in
order to come nearer to the etymology of the word.
And as to the name noach, have also rendered it,
H o u T o s A N A p A u s E I H E M A s , This Same shall refresh
zis. But seeing the Hebrew copies, the Chaldec para-

Of Noah. 464

jMirast, Jerome, &c. constantly read j en achamenxt,
we dare not rely only on our own judgment, or be wil-
ling to have any thing altered. In proper names, deriv-
ed tVom a verb, commonly some letter or other is cither
added, taken away, or transposed, and the accuracy of
grammatical etymology not constantly observed ; which
the celebrated Buxtorf has shewn, by several examples,
in his Vbidicue veritatis Iltbraiae, p. 267. Whence
the Hebrew doctors generally incline to derive noach
from nacham, by cutting away the last letter. But
Mercer's opinion appears more probable, who affirms,
here only is a resemiblance of words, but not a reason
taken from etymology; because. the verb nacham,
both in sound and signification, comes near to the noun
NOACH, which signiiies rest and comfort: and, as
Aben Ezra learnedlv savs, " comfort also is rest from
grief of heart." And then the Hebrews usually have a
greater regard to the sense than to the sound of words.
As therefore the reason of the name is thus expressed,
DSxEH JENACHAMENU, he shall comfort 2is, it is alto-
gether the same, as if he had said ds^h jenachnu,
he shall make us to rest, because to the same purpose,
whoever comforts, causes rest from trouble. But these
are rather niceties, though not to be overlooked, in or-
der to preserve the integrity of the Hebrew copies in-
violable. This one thing is evident, that Lamech, in
the name of his son, intended a standing monument of
his own wishes and hopes.

IJI. Let us therefore see, what he intended by this
name. This same, says he, shall co77if or I us concerning
oitr xoork and toil of our haiids, because of tlit' ground
which the Lord hath cursed. Three things are contain»
cd in this sentence. 1. The ctH, under which, with
other pious people, he groaned. 2. The^or.'/ opposed

Vol. II. ' 3 C

402 Of No Air.

to that evil, which he had the hopeful prospect of. 3.
The author of that good.

IV. He makes the evil he complauis of, to consist
in our ivork, in the toil of our hands, and in tJie ground
tchich God hath cursed. The carnal Jews generally re-
strict this to that fatigue of body, which men are forced
to bear, in the culture of the earth, occasipned by the
cur8c of God, and that these words only contain a pro-
phecy concerning an easier method of agriculture^
which Noah would discover. But his pious parents
were not so delicate, and so much taken up with the
conveniencics of this life, as to place the greatest part
of their misery in those fatigues of the body. Tliese
things have a higher view. By mimmangasenu, our
zvo/'k, are principally to be understood those evil works,
which bring grief and, sorrow to the soul. For these
are our works, opposed to the zvork of God in us.
These produce an unspeakable trouble and fatigue to
the godly. As an heavy burden , they are too heavy for
them^ Vs. xxxviii, 4. These were at that time visible
every where, men being arrrivcd at the utmost pitch of
wickedness. Whence Peter, 2 ep. ii. 5. calls the men
of that generation, the world of the ungodly. But to
those evil works was added the toil of their hands. To
this I refer all the labour, misery, and calamity of this
life, which were to be undergone in the sweat of our
brow. This is accompanied with dwelling on the earth
ichich is cursed ; so that while man lives there, he can-
not possibly enjoy a full state of holiness and tranquility
of soul, and see the light of God's face in glory. For
whilst zve are at home in the body, zve are absent from the
Lord, 2 Cor. v. 6.

V. The good, opposed to this evil, which he desired,
and was in expectation of, he calls consolation or com-
fort. This con^iists in the applying some effectual re-

Of Noah. 40^

medy against, and in the very removal of, those <?vils.
The comfort, against our vicious works consists in the
expiation and remission of them, in the intimation of
that gracious sentence, by which they are pardoned on
the account of the Messiah, and finally, in the purging
them aw^ay by the Spirit of sanctification. Comfort
from the miseries of this life, or from the toil of our
hands, is partly a lessening of that affliction, by grant-
ing a more prosperous and happy state of things, partly
the delighting the soul with an inward relish of divine
goodness, whereby it is enabled to bear all those toils
with which God is pleased to exercise his people, wil-
lingly and with cheerfulness, fr«m a sense of the love of
God. Comfort, as to the ground xvhich God hath cursed,
consists in the beginnings and preludes of the heavenly
glory, which the elect are even here favored with ; but
chiefly, in a freedom from the body of death, and the
translation of the soul into a better state and mansion.
Lamech breathed after these blessings, desired them
and hoped for them, and was willing to have a monu-
ment of this desire and hope in the name of his son.

VI. But whom did he point to, as the author of this
great blessing, when he said to his son, when he was
born, This same shall comfort us P Some think, that
being mistaken in the person, he flattered himself that
Noah was the Messiah. And indeed, as the believers
of that age, with the greatest and most assured hope,
pressed earnestly after the accomplishment of the pro-
mise ma4e in paradise, and prepossessed it in their
longings, but not having any certainty about the time
when it was to be fulfilled, it is not so very improbable,
that, in the warmth of desire, they promised to them-
selves the expected seed in the persons of the sons
which were born to them. But what w^e lately obser\^--
ed concerning this expectation of our mother Eve, are

404 Of Noah.

objections to this. It seems therefore safer to believe,
that, on occasion of this son, he comforted himself with
the hope of the speedy coming of the ^lessiah, and
considered him as a forerunner and type, and an ex'tra-
ordinary herald of the Messiah. Fine!)' speaks Martyr
to this purpose : " I would rather imagine, they ac-
knowledged their sons to be shadows or types of Christ,
and therefore disti-nguished them by such names. But
Noah was not only a shadow of Christ," &:c. Though
a genuine and real consolation proceeds alone from the
Messiah and his Spirit, yet Lamech truly prophesied of
Noah, that he also would be a comfort to wretched
mortals. And he was so, 1. By preaching, with an
extraordinary zeal, the righteousness of faith ; of v/hich
presently. 2. By obtaining a respite of the imminent
destruction by means of his prayers, and exemplary ho-
hness of life, till the ark should be completed : for Eze-
kiel classes him with Daniel and Job, as one who was
very prevalent by his deprecations, Ezek. xiv. 11, 20.
.3. By preserving the remains of the perishing world in
the ark, which he had built at God's command, and
performing very many things, in which we might see
him, as a type of the Islessiah, and of the spiritual and
heavenly benefits to be obtained by him. Of which we
are to speak more fully hereafter.

VII. We have just now' said, that Noah was a. preach-
er of righieous}iess. This we learn from Peter, who
calls him Ke r u k a t f s d i k a i o s u n e s, a prcacJier of
right eon ^ness, 2 Pet. ii. 5. But righteousness signifies
not only that virtue of m.an, w^hich consists in rectitude
and a conformity to the rule ; but also that obedience
of the Messiah, whereby the ungodly is justified ; iJie
tighteousness which is of God, and opposed to our oivn
righteousness^ Rom. x. 3. Noah was a preacher of
both these. He not only pathetically exhorted the men

Or Noa:t. 405

dfhis time to a holy life, and to the practice of religion,
in order to escape the wrath of God, that was han<:;ing
over them, but also preached that righteousness ot the
!Mes?.iah : which as it is the same, with respect to its
efficacy, yesterday, to-day, and for ever, so it is also
xv'itncssed hy the iaiv and the prophets, Rom. iii. 21. and
of which himself was heir, as Paul affirms, Heb. xi. 7.
For, seeing he was not ignorant of so great a benefit,
nay and even enjoyed it, it is quite inconsistent with the
piety of the man, and the zeal with which he was ani-
mated for the gloiy of God, and for the salvation of his
brethren, to suppose he would conceal it from them.

VIII. Here we are to explain another passage of
Peter, I Pet. iii. 19, 20. where he thus speaks of Christ,
who was quickened by the Spirit : En ho {pneuma-

Tl) KAI TOIS EN PHUL AK E. P N E UM ASI POREUTHE-
IS EKERUXEN APEITHESASI POTE, blj Zvhich (spirit)

also he xoent and preached unto the spirits in prison ;
tchich sometime were disobedie?it, when once the lo7ig-suf~
fering of God waited in the days of Noah, zvhile the ark
was a preparing. It is to no purpose to say, how^ vari-
ously this passage has been treated by interpreters ;
though, if it be well considered, the meaning will ap-
pear easy and plain. The Lord Christ, says he, who
was raised trom the dead by the infinite power of iiis
Spirit, formerly zvenf, came out of heaven, not indeed
in the flesh assumed, and personally united to himself,
but in the demonstration of his Spirit, by which he
formed the prophets, and among them also Noah. By
the ministry of these prophets, who were stirred up hv
his Spirit, he himself preached. For not so much the
prophets, as the Spirit of Christ, xvhich teas in fhem^
spake, 1 Pet. i. 1 1. By that preaching, he invited thf;
spirits to faith and repentance, that is, those souls of
liien, which are now separated from the body, and such

406 Of Xoah.

are usually called spi'ri/s, Heb. xii. 23. and now are in
prisinu in sheol, according to the Syriac interpreter,
in hell ; compare Rev. xx. 7. because they were diw-
bediail, and rejected the preaching of Christ by Noah,
when the divine <roodness and lon2--sufferin2: called
them to repentance. Peter therefore declares, that
Christ formerly, and especially in the days of Noah,
preached by his Spirit, by the prophets j and what else
did he preach, but himself, and faith and repentance,
whereby they might come to him ? In this sense also
Peter writes, chap. iv. 6. ih^i xY^e gospel xvas preached
to fhem that are dead ; namely, when they were for-
.merly alive. Thus to the same purpose, Naomi said to
her daughters in law, Ruth i. 8. As ye have dealt tvith
(he dead and zcilh nie.

IX. Neither improperly, nor without authority does
Peter refer the preaching of the prophets, and especi-
tilly of Noah, to Christ. For Christ, who calls himself
Jehovah the Redeemer, ' expressly proclaims, I have not
spoken in secret from the beginnings Is. xlviii. 16, 17.
And what else can the meaning be, but that I have pub-
licly preached, from the very beginning ? Nor is it alto-
gether improbable, that Peter had a view to Gen. vi. 3.
And the Lord said. My Spirit shall not always strive
zvifh man ; that is, " I will not always contend against
their wickedness by fruitless exhortations and rebukes,
made by my prophets, actuated by my Spirit ; but, for
the determined space of a hundred and twenty years,
will invite them to repentance by my long-suffering and
forbearance of wrath -, but when that term is once ex-
pired, I will destroy them all by a deluge," From this
it appears, that, in the time of Noah, Jehovah contend-
ed vv'ith men by the preaching of his Spirit. Tliat Spi-
rit, by whose inspiration the word of life was declared>
is by Peter justly called th^ Spirit of Christ : not only

Of Noah. 407

because he is the Spirit of the Son no less than of the
Father^ but also because it is owing to the suretiship of
Christ, that the word of grace is proposed to sinful man,
the Spirit therefore, pleaching that word, may by a pe-
culiar appropriation be pointed out as the Spirit of Christ
the Surety. All this is to inform us, that the same doc-
trine of salvation concerning the same Christ, and
through him^ w^as, by means of the pj-ophets, preached
from the remotest antiquity.

X. I cannot here but take notice, how strangely
Grotius perverts and corrupts this eminent testimony of
Peter. He seems to envy us, and refuse, that we can
find Christ and his works in the ancient ifges of the
world : and therefore he applies what Christ is said to
have performed in the time of Noah, to w^hat was done
by the apostles, and to the preaching of the gospel to
the Gentiles. By tlie spirits in prison he understands
the souls of men in tJce body, as in a sheath. But how
does he prove it, think you ? Peter, says he, borrows a
similitude from the times of Noah. Then God said,
LO lADON RucHi B A AD AM, that is, if wc regard the
propriety of the words. My Spirit shall not be so detain-
ed in ?7ian as in a sheath ; that is, the soul, which I
gave him (Wisd. xii. 1.) shall not be useless, as a sword
in its sheath, which by no means answers the end it
was made for, Ixt us proceed. A prison is usually
called PHULAKE : but the sheath is, as it were, the
prison o\ the sivord, the Chaldees calling a sheath n art-
he ic. The same name they give to the body of a man,
as Dan. vii. 15. and the Talmudists often. But on the
words, zcho were disobedient, &c. he observes, they
were such as the soids, zvho did not obey formerly in the
times of Noah .; he speaks as if they had been the same :
a?2d they were the same spirits or souls, not iwjiiericallyy
as Aristotle speaks^ but ^enerically ; that is, souls cqualb,*

iO'i • Oi-- Noah.

useless to Cod ; lunnely, as those xtJio did not ohsy the
preaching of Noah . Men altogether alienaiedfrom God,
did not believe Noah, did net believe Christ. If I right-
ly take tlie meaning of the intricate discourse of this
otherwise illustrious person, the sum of his opinion
comes to this : Christ, by the Spirit put into the apos-
tles, preached the gospel to the Gentiles, whose souls
were shut up in the body, as in a prison and sheath, and
v/ho are justly accounted the same with the disobedi-
ent men who lived in the days of Noah, the same, I
say, not numerically, but by imitation of their wicked-
ness. I tremble at the reading such a thing, and ima-
gine, I see in them a spirit, which will not have the
Holy Ghost to have said, what he actually has, and
which shamefully misapplies its learning. Let us now
make this appear.

XL I . The application of the words of God, Gen,
vi. 3. though countenanced by some Jewish and Chris-
tian doctors, is absurd. Among others see Buxtorf in
Vindic. verit. Hebraic, p. 639. For the soul of man is
no where in scripture called the Spirit of God. It is
indeed formed in man by God, Zech. xii. 1. yet net
callvid the Spirit of God, but the spirit of man, Eccl. iii.
21. and the spirit of man ivhich is in him, 1 Cor. ii. 11.
In vain are alledged to the contrary, Ezek. xxxvii. 11.
and Psal. civ. 30. for there the Spirit of God does not
denote the soul, or life of the creatures, but the author
of that life. Nor does the grammatical analogy admit
the deriving Jadon from nidnjeh, for, in that case,
the points ought to be altered : the letter dalelh ought
to have a dagcsck forte, because nun is excluded, and
under Jod a Chirek. Not to mention, that neither in the
Taimudists nor Chaldee, nor books of the Old Testa»
ment, is there any word derived from MiDNiEH, which
signifies to be detained in a sheath : so that this explica-

Of Noah. 409^

tion is rashly urged, without either reason or authority.
2. The appb'cation of those words to the words of Peter
is still more absurd, as if hence we could understand,
what is meant by the spirits in prison. For, certainly,
the Spirit of God is one thing, the^spirifs of disobedient
wen another. And should we grant, which yet we do
not, that there is in Hebrew a verb derived from nid-
N^H, a sheath; this nidnjeh, z sheath, is certainly
one thing, which the Septuagint render Kouleon, 1
Chron. xxi. 27. and phulake another, which, ac-
cording to the venerable Beza's observation, v/hen it
does not signify i\\Q fourth part of the night, always de-
notes a prison. To conclude, what method of com-
. i-nting is it, that the words of Peter, namely, the spi-
' hi prison, shall be explained from Gen. vi. 3. JA-
i^J RUG HI ; and jadon moreover, explained from
nidntEH ; and again nidn/EH denotes a prison, be-
cause a sheath is the prison of the sword : and then the
body be the prison of the soul ; and therefore the spirits
in prison in Peter, shall denote the souls contained in
the body, as in a sheath } Mow far fetched, uncertain,
and trifling is all this ? 3. It is most absurd of all, to
make the Gentiles, to whom the apostles preached, the
same with the disobedient, who lived in Noah's days,
who v/ere not only men of another age, but, by an in-
terval of many ages, men of another world. Indeed,
Grotius refers us to his book dejure B. et PAih. 2. c.
9. sect. 3. where he proves, that a people is accounted
to be the same at this day, which they w^ere a hundred
years back, as long as that community subsists, which
constitutes a people, and binds them together by mutu-
al ties. Though this be true, it is nothing to the pur-
pose : for the Gentiles, to w^hom the apostles preached,
were knit by no tie of mutual union to the same socie-
VoL. 11. 3 D

410 Of Shem and Japheth.

ty with the contemporaries of Noah. They who were
disobedient, when the ark was a preparing, were all of
them entirely destroyed by the deluge, nor from any of
them did any of the Gentiles derive their origin ; so
that It is inconceivable, how they could coalesce into
one people with the Gentiles. And Peter is so far from
making the unbelievers of his time to be one body with
those who lived in the time of Noah, that, on the con-
trary, he calls the old w orld the zvorld of the ungodly ,
3 Pet. ii. 5. and chap. iii. 6, 7. opposes tJie icorld that
then was, to the woj^d which is nozv. A similitude of
manners is not enough to make them the same people.
Who that trembles at the word of God, can ascribe
such a w^eak and foolish speech to the divine apostle,
as to think he could say, that when the apostles preach-
ed to the men of their time, they preached to those who
were disobedient in the time of Noah, Be it far from
us thus to trifle with sacred writ. The reader may be
pleased to see a very solid defence of this passage in
Disput. Placa^i, dispuf. 15.

XII. Memorable also is that blessing, w^lth which

Noah blessed his pious sons, containing many doctrines

of the true religion, Gen. ix. 26, 27. Blessed be Jehovah

the God of S'hem, and Canaan shall he his servant. God

shall enlarge (or allure) Japhelh, and he shall dwell in

file tents ofShem. When he calls Jehovah the God of

Shem, he gives an intimation of that covenant, which

was to subsist between the Supreme Being and the

posterity of Shem, above other men. For Abraham and

all Israel w^ere dcscendcdYrom Shem. These God had

- chosen to himself for a peculiar people. Whence, with

a remarkable compellation, Shem is called the father of

all the children of Hebcr^ Gen. x. 21. that is, of the

' Hebrews, lie also publishes the piety of Shem, who

•^vas constantly to adhere to th(" worship of the true God,

Of Siiem and Japheth. 411

and to oppose, to the utmost, the spreading of idolatry;
teaching, both by his doctrine and example, that he ac-
knowledged none to be God but Jehovah. Generally
interpreters also observe, that these words set forth, that
the Messiah should descend from the posterity of Shcm.
Since he does not celebrate so much Shem himself, on
the account of his piety, as he transfers the whole praise
to God, saying. Blessed be Jehovah, he shews, that God
is the author of every good inclination of the soul, and
pious action of the life, to whom therefore all the glory
of them is due. lie had denounced a curse on the
guilty in his own person, on account of the crime he
had committed j because the fuel and source of evil is
in man himself. But being pleased w'ith the piety of
Shem, he was willing rather to bless God ; that he
might not seem to ascribe too much to his son, or to sa-
crifice to his own net, and attribute any thing to his
good education. He gives thanks to God,,,who had
heard his vows, and had abundantly blessed the pains
he had taken in forming the morals of his son. Nor is
it without a mystery, that though Japheth was the first
born of his three sons, yet Noah should, by th-e Spirit of
prophecy, prefer Shem before him ; to teach us, that,
in election, God has no respect to age, and that the or-
der of grace is not the same with the order of nature.
He was therefore justly called, shem, that is, famous
and of a great name, because he was eminent for so
many and so great privileges above his brethren ; and
especially because with him and his posterity sham
JEHOVAH JETH SHEMo, Jeliovali put ius name, as it is
Deut. xii. 5. Noah adds. And Canaan shall be his ser-
vant : providing him with a servant, after he had pro-
vided him with a lord. This prophecy was not fulfilled
till eight hundred years after, wdien the Israelites, who
descended from Shem, invading the laud o-f Canaan,

413 Of Shem and Japheth.

vanquished above thirty kings of the Canaanites, and
having utterly destroyed the greatest part of the inha-
bitants, made slaves of the rest, laying a heavy tribute
upon them. And they employed ihe Gibeonites in
cutting wood, and drawing water for the service of the
tabernacle, down to the days of David ; who, changing
their name, called them Nelhiimii, that is, dediiitious,
or persons given or offered, Ezra. viii. 20. because they
willingly surrendered themselves. See Bochart. Fha-
leg. lib. 2. c. \..

XIII. What is said to Japheth, is variously explain-
ed. The verb pathah, from whence Japheth is de-
rived, as also the term Japhty which Noc:h here uses by
an elegant pa7'or2omasia, or allusion, signifies in Chaldce
to enlarge. Hence in the Chaldee paraphrase, Psal.
civ. 25. J AM PETH A, is the zvide sea j and 1 Kings, iv.
29. PETHAiEH LEB, hirgeuess of heart. But in He-
brew, th^isame verb signifies in kalio be allured, m piel
to allure, and is generally taken in a bad sense, to de-
note an alluring or seducing into error ; though some-
times in a good sense, as Jer. xx. 7. pittithani
VA^EPHATH, Thou hast persuaded me, and I was p/r-
suaded j and Flos. ii. 14. or, according to another di\ i-
sion, ver. 16. hinneh anochi mephatt.t^ha, XV-
hold I zvill allure her, or persuade her. Both significa-
tions are applied by great men to this passage.

XIV. They who contend, that the signification is to
enlarge, insist on the following arguments. First, that
Noah, makes use of the conjugation hiphil, which is ne-
ver used to signify aUuri?ig ; nor does it elsewhere oc-
cur in hiphil, but in the Chaldee, where japhti, sig-
nifies to enlarge. Secondly, that pathah, is a verb of
a connnon signification, nevertheless it is almost always
taken in a bad sense, excepting in one or two places.
The Greeks generally render it apata^i, by a mani-

Of ^'iir.M AND Japheth. 41$

fest allusion, but which rightly expresses the force of
the word. Thirdly, that pathah, when it signifies to
allure, always governs an accusative : but here it is
joined to the dative, for lamed prefixed to Japheih is
the sign of the dative. Seeing therefore it cannot be
said, God shall allure toJapheth, we must render it, God
shall enlarge to Japheth, place or habitation being to be
understood. For thus the Hebrews speak ; as Gen.
xxvi. 22. HiRCHiE JEHOVAH LANU, The Lovd hdtk
viade room for us, and to the same purpose generally
elsewhere. Moreover, this explication is very conso-
nant to the event. For, in the division of the earth,
the largest portion fell to be inhabited by Japheth.
For, besides Europe in all its extent, Asia the Less be-
longs to the portion of Japheth ; and Media, and a
part of Armenia, and Iberia, and Albania, and diose
vast regions tow-ards the north, w^hich the Scythians for-
merly occupied, and the Tartars possess at this day : to
say nothing about the new world, to which, it is net
improbable, that the Sc}thians formerly passed over by
the straits of Anian, as Fuller in his Miscellan. 'Sat:r.
Jib. 2. c. 4. has shewn at large.

XV. But others, who contend for the signification to.
allure, can make use of these reasons. 1 . That Noah
did not speak in Chaldee, but in Flebrew, in which
language pathah has scarce, if at all, any other sig-»
nification, but to allure. 2. That not without reason
he used the conjugation hiphil, though occurring no
where else in scripture ; namely, to render the paruuo-
inasia or allusion the more elegant, which in piel cai.-
not come so near to the name Japheth : and that a
change ot conjugation does not necessarily infer a
change of signification. 3. That, from the iubtances
above alledged, it appeal s pathah is also taken in a
good ser.se 3 and that it ii not to the purpose, wheihsr

414 Of She M AND Ja?h£th.

iT^ore rarely or more frequently so. And indeed, the
word ?EiTHO, used by the apostle, 2 Cor. v. 11. when
he speaks of the doctrine of the gospel, has a greater
affinity with path ah, than the verb apatao. 4.
Buxtorf shews, by many examples, that the change of
the dative for the accusative^ with active verbs, is fre-
quent, Thesaur. Grammat. lib. 2. c. 12. And more
especially, that though verbs of commanding are indeed
oftener construed with the accusative, yet also some-
times with the dative, as Numb. ix. 8. jetzav^h la-
cHiEM, Is. xxxviii. I. tzav lebeth^cha. As is
also NASH A, to seduce^ construed sometimes with the
accusative, Jer. xlix. 16. at other times with the da-
tive*, Jer. iv. 10. And why not the same thing hold in
PATH AH ? 5. That neither did the event disagree with
this explication : seeing, upon rejecting the Jews, the
gospel, by which they are allured to the communion o't
God in Christ, was more than to all others revealed to
the posterity of Japheth, and that in their own lan-
guage. And as this was a far greater blessing than the
possession of the whole earth, why not rather think,
that by those Vv^ords are predicted what they may most
conveniently signif^v' ?

XVI. Novx^, vvhat follows. And let him. dwell, or he
shall dioell in the tents of Shem^ may be applied either
to God, or to Japheth. They who apply it to God, as
am.ong the, ancients Theodoret, on Gen. quasi. 58.
amonsT the moderns. Fuller in Misceilan. Sacr. lib. 2.
c. 4. Musculus in commtntar. and others, have a regard
to the word s hack an, -whQwcQ iSJi&kiyiah, skenosis •
by which words, the inhabitation of the divine Majesty
is generally signified. The ^'hechinah was in the taber-
nacle of the Israelites, in moLmt Zion, and in the tem-
ple built there j of which God said, thai he zvould drcell
in the thick darkness, that is,, in an amazing cloudy the

Of Siiem and Japhetii, 415

sign of the divine glory, which filled the house, 1 Kings
viii. 11, 12. And the city, where either the taber-
nacle or temple stood, was called the place ^ tvhich the
L&rd cJiose to place Jus name there, Deut. xiv. 23. But
above all the Shechinah is in Christ, in whom dwelleth
all the f nines:; of the Godhead bodily, Col. ii. 9. and by
whom manifesting himself to the Israelites, and travel-
ling over their country, God dwelt in the tents of Shem.
To which John seems to allude, John i. 14. TJic word
teas made flesh, a?Ki eskenose, tabernacled, dwelt
among lis i and Rev. xxi. 3. Be'hold, he skenk tocj
Theou", the tabernacle of God is zvitk men, and ske-
NosEi, he icill dicell ivith them. . Onkelos, the Chaloec
paraphrast, led the way to our writers iii this explica-
tion ; who speaks thus : " Alay God enlarge to Ja~
pheth, and may his SJiechhiali, majesty, dwell in the
tents of Shem." Hence Erpenius's Arab interpreter,
*'' And may his light," that is, the glory of God, " dwell
in the tents of Shem." Which is, certainly, a beauti-
ful explication, and contains a prophecy of Christ's
walking and dwelling in the land given to the posterity
of Shem,

XVII. They who explain this prophecy, not of God,
but of Japheth, who was to dwell in the tents of Shem,
affirm, that it was fulfilled, partly literally, partly mysti-
eallij. Literally, because it is apparent, that the Greeks
and Romans, who descended from Japheth, invaded a
great part of Asia, the lot of Sheni ; as also Balaam pro-
phesied, the Chittim, the posterity of Japheth, shall at-
flict Ashur, and afflict Eber, that is, the Assyrians and
Hebrews, the posterity of Shem, Num. xxiv. 24. Mys-
tically, because the posterity of Japheth were, by the
preaching of the gospel, brought to dwell in the same
church with the Jews v/hoJDelieved ; or to succeed the
unbelieving Jews, who were cast oft. And the church

416 Of Shem and Japheth.

is compared to tabernacles ; not only because the pa-
triarchs lived in tabernacles or tents as strangers, Heb.
xi. 9. but also because this is the condition of all be-
lievers in this life, 2 Pet. i. 13.2 Cor. v, 1. Moreover,
these tabernacles are said to be Sheni's, because the
church, even to the coming of Christ, was confined to
the family of Shem. And to them the believers of the
Gentiles are united by him, who made both oiie, Eph.
ii. 14. In fiile, the posterity of Japheth is the princi-
pal part of the church of the Gentiles. For though God
excludes neither the posterity of Shem nor of Cham
from the church, in which there is neither Greek nor
Jezv^ Barbarian, Scythian, but Christ is all and in all.
Col. iii. 1 1. yet it is certain, that the faith of Christ, from
the days of the apostles, has chiefiv flourished in Eu-
rope, and in those parts of Asia which fell to Japheth' s
lot.

XVIII. But indeed, seeing both these things, the
habitation of God by Christ in the tents of Shem, and
the habitation of Japheth in the same tents, have beerji
joined not only in time, but also that the latter is a con-
sequent and effect of the former, that is no reason, why
we may not affirm, that both are included in the lati-
tude of the words : and the meaning to be, that the
time should come, when God would visibly dwell by
Christ in the church descended of Shem : and this ex-
traordinary grace be preached through the whole ha-
bitable world, with such powerful persuasion, that
many nations, and among these, chiefly the descendents
of Japheth, should, by a true faith, be united with the
church ii^ the Israelites.

XiX. Lastly, it is added, that Canaan should also
be the servant of Japheth. And history testifies, that
those parts of Asia, which bad been long possessed by
\\iQ Canaauites, were conquered by the Greeks and Ro-

Of Shem and Japheth. 417

mans. And if any remains of the Canaanites continued,
supposing Tyre, built by the Sidonians,lTiebes by Cad-
mus, and Carthage by Dido, they were all of them des-
troyed either by the Greeks or by the Romans. Here
I again recommend to the reader Bochart's Phalcg. lib.
3. c. \.

XX. Let us now take a summary view of the doc-
trines pointed out by this prophecy of Noah. 1. We
find, that the praise of every virtue and of every good
action is to be ascribed to God, as the supreme Author
tliercof ; whom therefore Noah blesses, on account of
the piety of his son. 2. God, by a special covenant,
laid claim to Shem and his posterity, as his peculiar
people, so as to be called their God. 3. In the electi-
on to grace and glory, and in the bestowing of spiritual
benefits, external prerogatives are of no manner of avail.
For Shem, who was younger than Japheth, is preferred
to the elder. 4. The hainous crimes of parents are
sometimes visited on their descendants unto several ge-
nerations. For Canaan, with his posterity, is, on ac-
count of the sin of Cham, condemned to be slaves to
the descendants of Shem and of Japheth. 5. Godliness
has the promises even of this life, as well as of that
which is to come ; and obtains for its reward not only
blessings for the soul, but also for the bodv : for a large
part of the earth is promised to Japheth, if we derive
his name from enlarging ; and a large dominion over
the Canaanites to Shem and to Japheth. 6. The
word of grace, published in the gospel, has a great
power of alluring and persuading. 7. Such is the con-
dition of the church on earth, as to resemble taberna-
cles, expecting a fixed habitation in heaven made with-
out hands. 8. The divine Majesty, shining forth in the
Messiah, who was to arise from the posterity of Shem,

Vol. 11. 3 E

4l$ Of the Appearances

was afterwards to dwell in his tents. And thcu, 9.
The Gentiles, especially the descedants of Japheth,
who were before aliens from the covenants of promise,
were to be allured by the preaching of the gospel, to
the communion of the church of Israel.

XXI. We are also here to take notice of the longe-
vity of the patriarchs in this period ; by which means,
the doctrine of grace could be very conveniently and
safely propagated by them. For our father Noah, not
to mention now the others, lived to see all the antedi-
luvians, excepting the first three : and his son Shem,
who also had seen the first world, lived to the fifty-first
year of Jacob. But as these testimonies, concerning
the doctrine of the ancient church, were, in that period,
both more obscure and sparing, we have been the fuller
in treating of them ; we shall therefore study more con-
•ciseness in the others, where the lustre of divine grace
was made known in greater plenty and perspicuity.

CHAP. III.

Of the Doctrine of Grace from Abraham to Moses.

W'.

E are now got to the days of Abraham, to whom
as God revealed himself at sundry times and in divers
manners, so, lest our present work should exceed all
proper bounds, v^e shall only briefly consider the prin-
cipal heads : and first, treat of the appearances made to
Abraham ; and then of the covenant solemnly entered
into, and frequently renewed between God and him.
For both these contribute to set the doctrine of the
church, during that period, in a clearer light.

MADE TO Abraham.' 41^

II. The scriptures testify, that God appeared eight
times to Abraham. I. At Ur of the Chaldees, when
he commanded him to leave his country and kindred,
2nd go elsewhere, Gen. xii. 1. compared with Acts vii.
9. II. Near Sichem, at the oak of Mamre, Gen. xii.
6, 7. III. In Bethel, Gen. xiii. 3, A. IV. When he
promised him a son and heir. Gen. xv. 1. V. Wlien
he gave him circumcision. Gen. xvii. 1. VI. When he
entertained him as his guest, Gen. xviii. 1 . VII. When
he approved Sarah's proposal to cast out Hagar and Ish-
mael. Gen. xxi. 12. VIII. When he commanded him
to offer up Isaac in sacrifice. Gen. xxii. 1.

III. There was in these appearances such an evident
manifestation of the divine majesty made to the convic-
tion of conscience, that the godly could as easily dis-
tinguish them from the delusions of evil spirits, as a so-
ber man can distinguish sleeping and waking. But the
scripture does not always determine, in what form God
appeared to Abraham. It is however clear, that some-
times it was in a human form, by way of prelude, il
seems, and symbol of the future incarnation. Nor are
they mistaken, who imagine, that generally it was the
Son of Gbd, who appeared to Abraham, as he did af-
terwards to the other patriarchs, and to Moses. To
which may be referred, John viii. bQ. Your father
Abraham rejoiced to see my day s (ind lie saw it, and. zvas
glad. He saw that day in the promise of the seed, in
illustrious appearances, in Isaac the type and pledge of
the Messiah, who was to come, and in fine by faith,
the property of which is to exhibit things future, as if
they were present : in all these things he had a pros-
pect of the incarnation of the Son of God.

IV. Among the other appearances, tliat is mention-
ed, Gen. xviii. 1. is very eminent j where it is said,
that Jehovah appeared unto Abraham, and ver. 2. it is-

420 Of the Appearakces

immediately subjoined, that he saw three men: whence
the pious ancients concluded, that the adorable Trinity
appeared to Abraham in a visible form. Ambrose in
pj^oamio in lib. 2. de Spirit u Sancto, speaks thus : " But
Abraham was not ignorant of the Holy Spirit, He re-
ally saw three, and adored one ; because one Lord, one
God, and one Spirit. And therefore there was an uni-
ty of honor, because an unity of power." Augustine,
lib. 2. de Trinit. c. 11, 12. also lib. 3. contra Maxiird-
num^ c. 26. is more full on this head. With whom
agrees Paschasius the Roman deacon, lib. 1. de Spir.
Sajicto^ c. 5. and others cited by Forbes, Instruct.
Hist. Theol. lib. 1. c. 14. Ss& Christicmi Schotani Bib-
liotheca, in hist. Abrahami, p. 155. & seq. Musculus,
though of a different opinion, yet in his commentaries
writes : " This passage was usually quoted in the
church, when the mystery of the sacred Trinity and
Unity was treated of." Munster, after leciting the
words of Aben Ezra, who in vain attacks the doctrine
of the Christians, adds : " This is certain, that Abra-
ham saw three, and addressed himself to one, O my
Lord, if I have found favor in thine eyes ; whatever the
Jews may idly talk to the contrary. Had not Abra-
ham acknowledged that mystery, he would have said,
Mjij Lords, if I have found favor in your eyes, &c. The
prophets represent a plurality of persons in God," &:c.
Fagius insinuates, that it is a common argument oi our
divines, when he says, " Our authors infer the mystery
of the Trinity from the appearance of angels." Though
Martyr is of the same opinion with Musculus, yet he
thinks, he should not conceal, that both the ancient
I-atin and Greek fathers usually produced this passage
in proof of the Trinity ; and adds, that the inculcat-
ing these things is not altogether unpleasant to godly
persons. '

MADE TO Abraham.' '421

V We indeed ncknovvledgc, that the church has
stronger arguments, whereby to establish this funda-
mental article of our faith ; yet we imagine, the pious
Zeal of tlie fathers on this subject is on no account to
be exploded. The text affords them wherewith to de-
fend themselves. And why shall we so far gratify our
adversaries, as to go about to overturn no contemptible
reasons for the truth ? First, we are to observe, that
after Moses had said, ver 1. A?id Jehovah appeared f.o
hiniy he immediately adds, ver. 2. And lie lift up his
eijes^ and looked^ and lo^ three men stood by him.
Which words really seem to contain the explication of
the m.anner in which God appeared to Abraham. Nor
should it be thought unsuitable, that even the Father
and the Holy Spirit appeared in human form ; for Isai-
ah saw the whole Trinity, like a king, sitting on a
throne. This vision is actually explained of the Son,
John xii. 41. and also of the Holy Ghost, Acts xxviii.
25. and, I imagine, none should exclude the Father.
Daniel also saw the Ancient of days sitting on a throne,
and another like the Son of man, who came to him,
Dan. vii. 9, 13. Which interpreters commonly explain
of the Father and Son, and, as I think, not improperly.
VI. Moreover, we find that Abraham addresses these
three, as if they were one, saying, in the singular num-
ber, O my Lord, if I have found favor in thy sight, pass
not away from thyi^ervant. He was accustomed, perhaps,
to see God in a like form, or was instructed in that mat-
ter by the Holy Spirit ; and therefore in the Trinity he
immediately observed an Unity. For, what some ol»-
ject, that Abraham addressed himself to one of the three,
because, by his more august appearance, he discovered,
himself to be the Lord of the others, is saying a thing
without proof and beside the text. Nay, the words of
the patriarch arc so put together, that they not only ex-

422 Of the Appearances

press a civil and common respect, but a religious ho-
mage. For he uses the appellation Adonai with kamdz
under the letter imyi, which being thus pointed (unless,
perhaps, on account of the accent, patach may be chang-
ed into Icametz) is among the epithets of the Supreme
Being, as the orthodox agree. Nor is it any objection,
that he entertained them as men. For, seeing they be-'
haved themselves as such, he was unwilling to deny the
duties of humanity, due to the person they sustained.
But it was something above common civility, that,
while they were eating, he himself should stand by
them as a servant under the tree, ver. 8.

\ll. It is added, that when three men appeared to
Abraham, one of them is constantly called Jehovahy
ver. 13, 17, 20, &c. and the others angels. Gen. xix. 1.
sent by Jehovah to destroy Sodom, ver. 13. Because the
name, angel, cannot agree to the Father, who is never
sent ; but may be the Son and Holy Spirit, who are
sent by the Father. Augustine says well, lib. 2. de.
Trinit. c. 13. " Though I do not recollect, that the FIo-
]y Spirit is any where called an angel ; yet it may be
gathered from his office. For of him it is said. He will
annunciate or declare unto you things to come : and
certainly angel is interpreted messenger ; but we very
evidently read soncerning our Lord Jesus Christ in the
prophet, that he is called the angel of the covenant ; tho*
both the Hoiy Spirit and the Son of God is God and
Lord of angels." Nor does Epiphanius differ in his
sentiments, in ancorato, § 70. " For as the Son is the
angel of the covenant, so also the Holy Spirit." But
that those angels which Lot saw, were not ministering
spirits, may be gathered from the religious honor which
he paid them. Gen. xix. 18, 19, &c. ; and the ansv/er,
full of authority and divine majesty, they gave, ver. 21.
What some pretend, that, in the mean time, a third per-

MADE TO Abraham. i2^

son intervened, who had remained with Abraham, and
to whom these words are to be applied, is what is not
in the text : nor do I see how it can be proved.

VIII. It does not militate against this interpretation,
that these angels are expressly distiguished from Jeho-
vah, ver. 13. They are, indeed, distinguished from Je-
hovah the Father, not essentially, as we have shewn,
but hypostatically or personally. Nor is it below the
dignity of an uncr>j-.ited angel to say, I shall ?wt be able
to da any tldug, till thou be come thither, vcr. 22. be-
cause that was said, on the supposition of a gracious
degree, and a promise already made to Lot. And this
expression should be compared with John v. 19, 20.
And lastly, Heb. xiii. 2. is but foolishly objected ; for
the apostle there recommends hospitality on this ac-
xount ; namely, th^t some have enteTtaincd angels iina-
loares ; whereas if God himself had been entertained,
that consideration should rather have been urged. But
it is not for us to prescribe to the Holy Spirit, what ar-
guments or expressions he is to make use of. If the
apostle had thought fit to say, that Jehovah himselt w^as
entertained, he might certainly have done it, seeing
Moses expressly asserts it. And now when he speaks
of angels, he, in like manner, imitates Closes, who de-
clajes that ansrels turned in to Lot. But seeing the
term angel signifies diverse things, and may be applied
both to an uncreated and to a created angel ; therefore
from the bare appellation, angel, it cannot be proved,
that the discourse only regards created angels. Moreo-
ver, when he says, that some entertained angels una-
wares, he again has an eye to Lot, who, inviting them
to come under his roof, imagined they were some ho-
norabJe guests, till, from their talk, or by the inspiration
of the Spirit, he understood who they really were. Nor
is it any objection, that the apostle says in the plura!

424- Of the Appearances, SCc.

number, that some entertained angels. For an enal-
lage or change of number is frequent in such ways of
speaking, and it is probable, that what happened to
Lot, happened also to many others. And now let it
be sufficient to have said these things, in favor of the
explication of the ancients, and of other very excellent
divines of the reformed church. Nor do I imagine, that
equitable judges will blame me for having attempted to
shew, that those pious and learned v'^^n neither spoke
inconsiderately, nor, by their arguments, did any pre-
judice to the good cause they undertook to maintain.
But should any one think otherwise, it is not our pro-
vince to contend with him. V/e shall use much stronir-
cr arguments than these with such a person.

IX. Let us now consider that covenant w^hich God
entered into with Abraham. Paul says, that its com-
mencement was four hundred and thirty years before
the giving of the law. Gal. iii. 17. As chronologers
vary in their calculations, so it is a matter of dispute
among them^, from what period to begin these years :
the difficulty of finding the truth being such, that Sca-
liger declared it to be unsurmountable. What seems
to come nearest, Fridericus Spanhcmius, in Introdnct.
chronologica ad hist. V. T. has ingeniously, as is his
manner, explained. Whose calculation is thus : From
the* 75th year of Abraham, in which he came out of
Charan, Gen. xii. 4. to the birth of Ts^ac in the 100th
year of his father, are twenty-five years. From the
birth of Isaac to that of Jacob, who was born in Isaac's
60th year. Gen. xxv. 26. and fifteen years before the
death of Abraham, Gen. xxv. 7, 8. are sixty years.

* There is, doubtless, a typographical mistake in our author,
who makes Abraham to leave Charan in his 78th year, and that
in the 2Sth year after, Isaac was born. Whereas the sacred text
sa_ys, he was but 73 ; to which if we add 2.5, that will bring lu- to
Abraham's 100th year, when Isaac was Ix)rn.

'/*■'

Of the Covenant, S(c. 425

From that period to the going down of Jacob into
Egypt, in the 39th year of Joseph, or about nine years
after his exaltation in Egypt, Gen. xH. 46. are a hmv
dred and thirty years, Gen. xlvii. 9. The years from
Abraham's entering Canaan, to the going down of Ja-
cob to Egypt, come to be two hundred and fifteen.
And then the years of the dwelling or bondage of the
Israelites in iSgvpt were as many, or two hundred and
fitteen years ; and are thus calculated. Joseph died in
the 1 10th year of his age, Gen. 1. 26. from which if
you subtract thirty-nine, wiach was his age at the time
of Jacob's descent, there will remain seventy years.
From the death of Joseph are to be reckoned about
si:i:ty-nve years down to the birth of Moses, the grand-
son of Kohath, who went down very young with his
father Levi into Egypt, Gen. xlvi. 11. and begat Am-
nm the father of Moses, when upwards of sixty years
old ; but Amram, when he was seventy, begat Moses,
who was younger than Aaron, Exod. vi. 17, 19. From
the birth of Moses to the bringing the people out of
Egypt, are eighty years : and thus the years of their
continuing in Egypt, amount to two hundred and fif-
teen. Which if added to as many years from Abra-
ham's going out of Charan, to his going down into
Egypt, we have a period of 430 years. And by so
many years did the federal promise made to Abraham,
go before the giving of the law.

X. But in this covenant we will consider, 1. The
Stipulations. 2. The Proinises. Which were, indeed,
repeated at various times, and expressed under differ-
ent heads or articles ; but which we shall recite briefly
and in order, for the help of the memory.

XI. The Stiptdation contains chiefly three precepts.
1. That of leaving his country, his kindred, and father'»

Vol. II. 3 F

426 Of the Covenx\nt

house ; though he -knew not whither God was to bring
him. Gen. xii. 1. This imports a denial of himself, and
of those things which are usually most dear and desira-
ble ; and in fine, an universal surrender of himself to
God. Compare Psal. x\v. 11. and Luke ix. 50. — 62.
and Matth.^x. 37. 2. Of not fearing. Gen. xv. 1. By
this, faith, which securely acquiesces in God, was en-
joined upon him. For fear is opposite to faith, Mark
V. 36. and Mark iv. 40. 3. Of zvalking before God,
and being upright, Gen. xvii. 1. This is the precept
of holiness ; which extends not only to the external ac-
tions, but also to the inward motions of the soul, be-
lieving, that all must be done as in the presence, and
under the all-seeing eye of God. In those few words,
the infinitely-wise God has comprehended all the duties
incumbent on a religious person towards the Deity.

XII. The Promises annexed to the stipulation, are
of various kinds : some are spiritual, others corporal.
The spiritual are either general and common to all be-
lievers, or special and peculiar to Abraham.

XIII. The ^'■e';.'(?r^/ promises are these. Gen. xv. L
/ am thy shield and thy exceeding great reward j and
Gen. xvii. 1,7. /, tvho am El-shaddai, God all-suf-
ficient ^ will be a God unto thee, and to thy seed after

thee. In these words God promises, 1. Protection
against every evil, while he calls himself a shield. 2.
A most eminent reward and of infinite value, seeing he
makes over to him, not only his benefits, in which he is
most affluent, but also himself, the fountain of every
blessing. In like manner, as Eliphaz says to Job, The
Almighty will be thy most choice gold, vECH.^siEPH
TONGAPHOTH LACK, and sUvcr of strength will be to
thee : tongaphqth is from t a n g a p h, he teas zccary :
it therefore signifies eminently an exceeding and eternal
zi eight of glory ^ 2 Cor. iv. 17. which we could .not

WITH -:VbRAHAM, -i'il

bear, unless we were endowed with new powers. 3.
The coniniunion and iruition of this all-sufficient God.
in grace and glorv, in soul and in body. See what we
said of the word Shaddai, book III. chap. 1. sect. 2.
and of the expression, to be the God of any g?ic, ibid.
chap. 2. sect. 5, 4. The continuance of that favor in
the elect seed.

XI\^. More especially God promised, ^firsf, that
Abraham shouW be the head and honorary father of all
believers, who in him, as the type of the bkssing, were
to obtain the blessing. For so the words run. Gen. xii.
2, 3. I luill make of thee a great nation, and I will bless'
thee, and make thy name great, and thou shall be a. bles-
sing ; and in thee shall all families of the earth be

blessed. He not only makes the most ample promises
of every kind, as vrell earthly as heavenly, but he like-
wise promises a new and a great name, that he should
be the father of all believers, Rom. iv. 11. than which
scarce a greater can be granted to any mere man. Nay,
he declares, that he should not only be blessed, but
blessing itself ^ so that all the blessing of God might be
seen accumulated on him, and to reside in him, as the
fountain and source, but a secondary and less principal ;
and be the type and exemplar of every blessing. For
it is added, ^And in tJiee shall all the families of the earth
be blessed. In thee may be simply explained, teith thee;
as it is said, Gal. ili. 9. lliei/ lihich be of faith, are bles-
sed zvith faithful Abraham. For BETH of the Hebrews
is sometimes the same thing as zcith : as Exod. viii. 5.
Stretch forth iJiine hand BEMAXTiECHA, witii thy rod;
and Exod. xv. 19. the horse of Pharaoh icent in be-
RicHBO UBEPHARASHAv, ivitli Ilis chariots wid his
horsemen into the sea. BuX becha, in thee, seems to
denote something more : for in Abraham all the nations
of the earth are blessed. L Because the Messiah was

4'28 Of the Covenant

in his loins, in whom every blessing is contained. ^.
Because he was the head and prince of God's cove-
nant, and the pattern of faith and blessing to those who
were to come after him.

XV. Paul has given a notable commentary on this
place, Gal. iii. 6, 7, 8. Even as Abraham bditTcd 6W,
and it was accounted to him for righteousness. Knoiv ye
therefore^ that they xchich are offailh, the same are the
children uf Abraham. And the scripture foreseeing, that
God ivould justify the heathen through faith, prenctied-
before the gospel unto Abraham, saying. In thee shall all
nations be blessed. The apostle there supposes, as a
thing well known among Christians, that Abraham was
the honorary father of all the blessed seed, and conse-
quently, that there was no other mean of obtaining the
blessing, that is, justification and the favor of God, than
tiiat by which Abraham obtained it : but he obtained
it by faith. Moreover, seeing it is foretold, that in him
all the families of the earth are to be blessed, they must
needs be united to him, and be accounted to him, as
their spiritual parent. Now, in order to that union, it
is not sufficient, that there be even an association with
his natural desccndents by a communion ot ceremonies,
or of political laws ; but a communion in the same
faith is requisite. And seeing this promise extended
to all the families of the earth, and consequently even
to the Gentiles ;, the apostle has justly concluded, that
the Gentiles also are to be joined to Abraham, by the
imitation of his faith, and, by the sanic faith, become
partakers of the same blessing v/ith him.

XVI. Secondly, God especially promised him a seed:
which does not signify promiscuously, any one who was
to descend from Abraham according to the flesh. For
even Ishmael was his seed, Gen. xxi. 13. And there-
fore great, but carnal promises were also made to him,

•vvTTH Abraham. .429

Gen. xvi. 10. and Gen. xvii. 20. But by ccfd wc are
to understand, 1. Isaac, who sprung from a father al-
most dead, and of a mother barren and past bearing.
For in Isaac shall thy seed be called. Gen. xxi. 12.
Moreover, Isaac was not only the stock, but also the
type of the Messiah, who was afterwards to be born,
and that of a virgin, who was certainly not more, if not
less, capable than Sarah to bring forth a seed. And
therefore, 2. The seed denotes also Christy* that seed
\vhich was formerly promised in paradise : He saith not,
And to seeds, as of many ; but. To thy seed, zchich is
Christ, Gal. iii. 16. Besides, as Isaac was born, not
by the virtue or power of the flesh, but of the promise,
he is also a type of all 'believers, who are indebted to
the word of the promise of the gospel for their spiritual
birth. And, 3. Believers are also denoted by the seed ;
They zchich are the children of the fleshy these are not
the children of God ; but the child reji of the promise are
accounted for the seed. Rom. ix. 8.

XVH. Here we have a difficulty to be resolved,
which, it seems, cannot well be omitted. Seeing the
word seed sometimes denotes not only, but also chiefly
a multitude of men ; and especially, as it was promis-
ed to Abraham, that his seed should be as the dust of
the earth, and since it has just been shewn, that, by
the promised seed of Abraham, both Isaac and all be-
lievers are to be understood ; how then could the apos.-
tle insist on the singular number, in order from thence
to make out, that by the seed we are to understand
Christ r and which seems to be the less cogent, be-

■* This is more explicit and particular tlian the first promise, in
the garden, concerning the Jt^-^g/^" the i-joman -, for this deternunes
inQ family, as well as the race, or kind ; that he should not only
be in our nature, but descend from such a stock, even from Abra-
ham, who was not only the iather of the Jewish nation, but of ail
the faithfuJ.

430 Of the Covenant

cause the sacred writers of the Old Testament, wlien
treating of men, never use the Vvord ds.eraxg, m the
plural number. This difliculty appeared so great to
Jerome, that not knowing how to untie the knot, he
ventured, though not with sufficient piety, to cut it asun-
der. I le observes, that Paul only made use of this ar-
gument with the dull and stupid Galatians, which he
knew would not, in other respects, be approved by the
prudent and the learned, and therefore forewarned the
prudent reader of this, when he said, BreiJireiiy I speak
after the manner of men. Jerome's words are as fol-
lows : " Whence it is evident, that the apostle perform-
ed what he had promised, and did not make use of ab-
struse meanings, but such as daily occur and are com-
mon, and whic-h (had he not premised, afler the manner
of men) might displease the prudent." But this is giv-
ing up the cause to those who despise and ridicule the
scripture. The apostle certainly, by the expression
mentioned by Jerome, was far from intimating, that,
by abusing the stupidity of the Galatians, he would ar-
gue less accurately and solidly. This is highly unwor-
thy the gravity of ai] apostle, and the unsearchable
wisdom of the Spirit of God , by whose inspiration he
wrote these things. Nor was this epistle written only
for the dull and stupid Galatians, if we may call them
so, but also for the whole church, to be a* directory of
faith. He intimated only this, that he was to draw a
similitude from human things, in order to explain things
divine, and thus compare great things with small.

XVHI. And, indeed, as all other things, so these al-
so, appear to me to have been most wisely observed by
the apostle. It is certain, that the term seed often sig-

* The author's words are, hifidei cynosuram^ in which he refers
to Cynosura, which was the lesser bear-star^ by which the mariners
of Tyre and Sidcn steered their course.

• WITH Abraham. 43!

nifics a multitude, but it is a multitude collectively ta-
ken and united in one ; at least Avith regard to the first
stock or origin. When hj speaks of the seed of Abra-
ham, as the seed of the promise, HO EPENGELTAI, Zvliick
h(t had promised, to which the same blessings arc to flow
from the same fountain, it must be considered as iMc
body. If I mistake not, when the apostle says, the
promises were made to Abraham and to his seed, he
points to the formula of the covenant, which wc have
Gen. xvii. 7. / zvill be a God unto thee, and to thy seed
after thee. On this occasion the apostle declares, that
seeing al! the families of the earth were, in their proper
time, to become partakers of this blessing, it was neces-
sary, they should be accounted to the seed of Abraham,
aiKl united to him in one body, and, as he speaks, Eph.
i. 10. gathered together in one in Christ. But. this is
not done by circumcision, or the other Jewish ceremo-
nies. For besides that the promise was made to A-
braham, while he was yet uncircumcised, and four hun-
dred and thirty years before the giving of the law ;
these ceremonies are the middle wall ot partition, which
separate the Israelites from the Gentiles, and therefore
cannot be the band of union. Cut this incorporation
or coalition is effected by the Spirit of faith, which in-
dissoluble unites believers to Christ the Head, who is
the principal seed, and with one another mutually: and
thus they all form together one spiritual seed of Abra-
ham, a whole Christ, with his mystical body. For
here we take the word Christ in the same sense as 1
Cor. xii. 12. Seeing therefore, as is evident, the pro-
mises were made to the spiritual seed of Abraham alone,
exclusive of all others ; but that spiritual seed ought to
have also the same spiritual stock and origin ; it must
needs form one mystical body, whose head undoubtedly
is Christy from whom all the other rncmbers liave thi-

4:'.2 Of the CovENAi/r

honor to be called. Well therefore did the aoostic

i.

urge, that bv the a})pcIiation seed an union was intend-
ed, not precisely of person, but of some mystical body,
united by faith under the Head Christ. See on this
place Drusius, Cameron, Gomarus, Diodati, and others,
wli' explain it of Christ and his mystical body,

XIX. But we are not to overlook a notable diversity
of expression, that occurs here. God several times re-
peats to Abraham, iii thee nibrechu, shall be blessed
all families of the earth. Gen. xii. 3. and xviii. 18. But
of the seed of Abraham it is said, ylnd in him shall all
nations of the earth bless themselves. Gen. xxii. 18. which
is repeated. Gen. xxvi 4. of the seed of Isaac. But
surely we are one way blessed in Abraham, and ano-
ther in his seed, Christ. In Abraham, as the type and
exemplar ; in Christ, as the meritorious cause and real
bestower of the blessing, Eph. i. 3. We are not only
blessed, but also bless ourselves in Christ, acknowledg-
ing and praising him, as the fountain and source of the
blessing flowing down to us : that he zvho blesseth him-
self i?i the earth, shall bless himself* the God of truth, Is.
Ixv. 16.

XX. The corporal or external promises made to A-
braham are chiefly three. 1. The multiplication of his
seedhy Isaac, Gen. xiii. 16. xv. b. xvii. 2. & xxii. \6.
,2. The inheritance of the land of Canaan, Gen. xii. 7,
xiii. XV. 17. &; xvii. 7. which was fulfilled in the twelve
tribes of Israel, especially under David and Solomon ;
and afterwards, during the second temple, when all
Palestine and Idumea were conquered and subdued by
the Jews. 3. The deliverance from the Egyptian bon~

* Or in the. Go'l Amen ; so that our author, with great propriety,,
quotes this passage, as it is very evident that the blessed seed i&
called Amen, even the .'..nen, the true and fiiJiful witness;^
Kev, iii. It.

V/tTH Abraham. 433

dagc, Cen. xv. 13, 14. But we are to observe, that
these external promises were types of spiritual and hea-
venly things. For the multiplication of the carnal seed
denoted the great number of spiritual children, both
from among the Jews, and the Gentiles, that was to be
brought to the faith, Rev. vii. 9. And Canaan was a
pledge ot heaven ; and the deliverance from Egypt sig-
nified the deliverance of the church frojn sin, from the
world, the devil, and Babylon.

■ XXI. But vve ought not to oml't the fundamental
doctrine of justification by faith alone, which, at that
time, was very much illustrated by the example of A-
braham, and the divine declaration concerning him.
For thus it is said, Abraham believed in Jehovah ^ and he
counted it to him for righteousness. Gen. xv, 6. This
testimony is the more to be observed, because the apos-
tle frequently uses it, in order to assert tbe righteousness
of faith, Rom. iv. 3. Gal. iii. 6.

XXII. The faith of Abraham had, for its general
object, all the promises made to him. He gave glory
to Gody and icas fully persuaded, that zchat he had pro-
mised lie xvas able also to perform, Rom. iv. 20, 21.
He therefore believed, and, by taith, embraced the
promises of the heavenly and eternal blessing, of the
birth of a son from his barren wife, ot the multiplica-
tion o'i his seed, both the spiritual and carnal, ot the
calling of the Gentiles, &c. But more especially he
believed that promise, whereby God engaged to be his
shield ami exceeding great reward, Gen. xv. 1. That is,
he relied on God, as the averter of every evil, and the
bestower of every good. But in a most especial man-
ner, he believed the promise concerning that seed, who
was to be the repository and the cause of the blessing ;
and he expected, that the Son of God v>'ould manifest

Vol. II. ' 3 G

454 Of the Doctrine of

himself in the flesh, which he would assume from his
posterity, and thus his faith was in Christ : for he re-
joiced to see ChrisCs day, and he saw it, and zvas glad,
John viii. 56.

XXIII. But this faith, this believing, was imputed
vmto him for righteousness. Not that the faith of Abra-
ham was, by a gracious estimation, accounted by God
in the room of perfect obedience, which the covenant
of works required : but that, by his faith, he laid hold
on, and spiritually united or appropriated to himself,
the promised seed, by virtue of which union, all the
righteousness of that seed was reputed to be his righte-
ousness. Thus in the book of God's accounts, the
great blessings of God are written on one page, as so
many talents bestowed on men : and the sins of men,
not rendering to God the thanks due for so great bene-
fits, as so many debts : and lastly, the condemnatory
sentence, by which they are declared guilty of eternal
death. But as man's own righteousness could not
stand on the other page, the satisfaction and merits of
Christ for the elect are inscribed, and likewise their
faith, as the gratuitous gift of God, and that by which
the elect are united to Christ, and become partakers of
all his righteousness. And thus upon balancing the ac-
count, from their faith it appears, that all iheir debts-
are cancelled, and that they have sufficient to give them
a right to eternal life. Thus faith is imputed for righ-
teousness. Sec what we have considered at large, book
iii. chap. viii. sect. 42.

XXIV. The promises made to the father, and espe-
cially that concerning the seed, in which all nations of
the earth were to bless themselves, were not only con-

• ilrmed to Isaac the son of Abraham Gen. xxvi. 4. but
also the doctrine of gratuitous reprobation and most
free election, was evidently published in the oracle con-

Gp.ace under Jacob. 42'9

cerning his sons, Jacob and Esau. For Jeliovah saiot-
to Rebeckah when with twins, Tzvo nations are in thy
ivomh, and t:vo mminer of peopU shall be separated from
thy hoi^els ; and the one people shall be stronger than the
other people, and the elder shall serve the younger, Gcft;
XXV. 23.

XXV, We find, in scripture, that this prophecy was
two ways fuhSlled, the one historically, the other mys-
tically ; both regarding as well ^he stocks themselves,
as the nations which were to arise from them. As to
the stocks and heads of the nations, the elder served
the younger, that is, Jacob appeared more worthy than
Esau. 1. In respect of the birth-right, which Esau
sold. 2. Of the inheritance of the land of Canaan,
from which Esau was excluded, as Ishmael and th^
other children of Abraham had been formerly. 3. Of
communion in the covenant of God, which Esau, by
bis profaneness, had forfeited. If we consider the na-
tions, they were often at war, and there was a time,
when the Edomites seemed to prevail over the Israelites,
Edo7n pursued his brother ivith the szvurd, and cast off
all pity y Amos i. 11. See Numb. xx. 18, VJ. But at
last the Israelites proved conquerors, when David put
garrisons throughout all Edom, and the Edomites be-
came David's servants, 2 Sam. viii. 14. And they con-
tinued so, until the reign of Joram^ under whom they
^gain shook off the yoke, 2 Kings viii. 20. according to
the prophecy of Isaac, Gen. xxvii. 40, But afterwards,
under the second temple, they were again conquered,
and entirely subjected to the Israelites. See Joseph.
Antiq. lib. 13. c. 17.

XXVI. But these things had likewise a further pros-
pect : for as the inheritance of the land of Canaan was
a type of the heavenly inheritance, and the national
covenant included the spiritual covenant of grace ; so-

43(> Of the Doctrink of

also the exclusion from the natlorml covcnLirtl: av.o typi-
cal inheritance, ■wc.s a sign of the exclusion from llie
covenant of grace and the heavenly inheritance. So
that Esau and Jacob sre here instances of the most free
reprobation, and gratuitous election of God. And that
this was the mystical sense of this prophecy, the apostle
shev.-s Rom. ix. 10. and the following verses.

XXVII. God renewed the same promises made to
the father and grandfather, to Jacob ^ Gen. xxviii. 13.—
15. Though Jacob declared his twelve sons, the pat-
riarchs, to be the heirs of these promises ; yet, by the
inspiration of the Spirit of God, he gave the tribe of
Judah such prerogative above the rest, that not only
kings, but also the Prince of kings, even the Messiah,
was to descend from it. Gen. xlix. 10. The sceptre shall
not depart from Jndah^ nor a Jaiigiverfrom betiveen his
feet, until Shiloh comCy and. nnfo liivi shall tlie gathering,
of the p'^ople he. On which place we have illustrious
commentaries by the most excellent persons, which we
judge foreign to our purpose here to rehearse. Th.e
plain meaning seems to us to be this. It is foretold
concerning Judah, that this tribe should very much ex-
cel all the rest, both with respect to the ornament of
the sceptre and the supreme government, and tha seat
of religion, the temple and schools, where mechoki-
KiM, the most famous doctors of the lau\ were to re-
side. It is also foretold, that from this tribe should
spring .S*////c!/c', which I translate, the quieter or peace-
maker y saviour, from the root suae ah, to be quiet and
safe. As the Hebrevv'- shalev, and Latin salens^
agree to it botii in sound and sense. This is doubtless
the !vlcssiah ; to whom is promised the gatherings or
obedience of tlie people, who were to bdi<£ve in him, and
submit to his precepts. The event ratified this explica-
tion. For in very many things the tribe' ®f Judah had

Grace under Jacob. 4G7

the pre-eminence above the otlicrs : from that the royal
family arose ; there, for a long time, was the seat both
of empire and religion : and lastly, from the term Jiidahy
the whole nation of Israel had its name. It is also evi-
dent and well known, that our Lord sprang out of Jii-
flah, rieb. vii. 14. about the time of whose birth, ac-
cording to the intention of the oracle, the sceptre gra-
dually departed. 1. When Judea was subdued by the
victorious arms of Pompey, and Jerusalem taken. 2.
V.'hen Ilerod the Idumean was raised to the throne.
S. When Judea was reduced to a Roman province,
and annexed to Syria. 4. and lastly. When the city
and temple, and the whole Jewish polity were destroy-
ed and overturned by Vespasian. While in the mean
time many nations flocked wnth emulation, from all
parts of the world, to the standard of salvation, which
was then erected, and gave up their names to Christ.

XXVIII. It will not be improper to inquire into the
blessing of the tribe of Naphtali ; to see whether we
may not possibly find something even there concerning
Christ, Gen. xlix. 21. naphtali aialah SHEiucii-

All H a N N O T H E N I M R E I S H A ? H JE R, Ndplttali IS a kind

let loose, he giveth goodly zvords ; tor so the passage Js
commonly rendered. What the Jewish as well as chri;:-
tian interpreters intended thereby, we leave others to
find out. In words so very obscure, we apprehend,
that lie who conjectures best is the best interpreter. Je-
rome, after premising some things, says, it is better that
f' we refer the whole to the doctrine, which our Saviour
taught, for the most part, in the lot of Naphtali i" but
he does not properly shew, how the words can be appli-
ed to that. Let us attempt it. We suppose, that a part
of Galilee fell to the lot of Naphtali ; to which belong-
ed the lake of Gennesaret, and in the neighbouring ter-
ritory Capernaunv stood 3 as I.ightfoot proves, Ccuturia

433 Of the Doctrine of

chorcgraphica, Mattlhco pramissa^c.ll. ti %0. and as
appears from Matth. iv. 13. where it is said tobe a
iotvn on the sea-coast, in tlic borders of Zabidon and
KiiphtaU i that is, in that part of Naphtali bordering on
2abulon. In that town Christ dwelt, and first preach-
ed the gospel, as he likewise did in the adjacent coun-
try, according to Isaiah's prophecy, there quoted by
Matthew. And thither a great multitude came from
their habitations, quitted their occupations, and flocked
with the greatest ardour to hear Christ creach. Let us

O i

now see, whether that truth be not justly signified by
this prophecy of Jacob. A hind let loose, o^ what can
this be a more proper emblem, than of some multitude
running, with the greatest eagerness of mind, to some
place or other ^ especially, where they find fountains of
living water to quench their parching thirst. For it is
not unusual with the Holy Spirit, to compare believers
to hindsy See Cant. ii. 7. Hab. iii. 19. Is. xxxv. 6. And
the Naphtalites may be called a hind let loose, because
being formerly engaged in other pursuits, which could
not quench their thirst, how being stirred up by the
gospel, which is the publication of libert_v, and breaking
through th(^ entanglements of worldly pursuits, they
flocked tb the Lord Jesus. But by him :vho giveth good-
ly zvords, who can more properly be understood than
Christ, into whose lips grace is poured, Psal. xlv. 2.
whose mouth is viost szveet. Cant. v. 16. ; whose graci-
ous zvords, tliat is, almost literally imrei shaph.ilr,
astonished the hearers, Luke iv. 22. ? Moreover, it of-
ten happens, that in Hebrew, the absolute state is put
for the constructed ; as Buxtorf proves by several ex-
amples, Grammat. lib. 2. c. 4. So that nothing hinders
our construing the words thus : Naphtali is aialah
H A N N o T H :: N, a hind of him that giveth goodly zvordsy
that is^ devoted to the most lovely Jesus, and hanging

GrACL under jACf)B. 4S5

on his gracious lips. What favors this interpretation is,
that the two hemisticks do not otherwise appear to-be
well connected ; it not being the property of a hind to
give goodly words. But if we construe them, as I hcrve
said, nothing is forced into the text, nothing mean and
low is expressed by the prophecy, nothing devised in-
consistent with the genius of the Hebrew language ;
but every word has a signification, both proper and
highly emphatical : and seeing they undoubtedly set
forth the blessing of the Naphtajites, why should we
not rather think of some spiritual privilege they had by
the Messiah, than of some external and momentary
blessing under Barak and Deborah, in which Naphtali
had nothing distinguishing above Zabulon ? Nor is it
so certain, that the Naphtalites, as some would gather
from this place, were more eloquent than the other Israel-
ites. On the contrary, the people of Galilee, a part of
which that tribe occupied, were so iinpure in their lan-
guage, and rude in tlieir manners, that they were the de-
rision of the inhabitants of Jerusalem ; as Buxtorf largely
proves, especially of that part of Galilee, in which the ,
Naphtalites dwelt. Lex. Talm. voce galil. But Ba-
rak, say they, was a Naphtalitc, who, upon the defeat
of Sisera, sung together with Deborah that excellent
song of triumph, winch we still have in the first chapter
of Judges. As if it could follow, that the Naphtalites
studied eloquence of language, from this single instance
of a poem ; written not by Barak, but by Deborah the
prophetess, who was descended not of the tribe of
Naphtali, but of Ephraim : as Bochart, Hlet^ozoic. lih.
3. c. 18. has learnedly observed. Masius also In his
commentaries on the book of Judges, chap. 19. No. 3r>-
proves by several arguments, that these things cannot
be applied to Barak aiKl Deborah j with v/hom Rivet
on this place agrees. Nor should any scornfully reject

410 Of Jcb's Xotzlr.

■fhis applicai.Icn made to the doctrine of Christ, as if it
Tvas a modera invention, because, besides Jerome, the
same application is made by Ambrose and Procopius,
as quoted by Cornelius a Lapide. To whom may be
added Eucherius Bishop of L}'ons, and Peter Martyr.
And if Isaiah prophesied concerning Christ's preaching
m the country of Naphtali, why mav we not allow that
Jacob prophesied concerning the same thing, when he
foretold the fate of his children ?

XXIX. It is not to be doubted;, that these articles
of the saving doctrine, which were so carefully handed
down by the fathers, were not only preserved in Egypt,
and inculcated upon their children, by these pious pa-
triarchs ; but also that, amiong the posterity of Lot, of
Ishm.acl, of Esau, and others, as long as the Gentiles
w*ere not entirely rejected, the remains of the same truth
eminently shone forth, as appears from Job and his
friends, and from Balaam.

XXX. When Job declared his confidence in God,
he called lu'ra notzer haadam, the kotzer of A-
dam, the keeper ox preserver of men. Job vii. 20. Christ
uses the same word, when he expresses his solicitous
care for his church, Is. xxvii. 3. ani jehovah notz-
R All, /Jehovah do keep it. And the elect, whom Christ
bears, as it were, in his eyes and hands, are called nat-
2 R E I ISRAEL, the prx'sevvcd and the saved of Israel^ Is.
:jdix. 6. The denomination Nazarene comes nearest to
this term in Hebrew, netzrei ; tho' it w^as given to
Christ because he dwelt at Nazareth, yet we learn irom
Matthev.', that it was mystical, and belonged to the
fulfilment of some prophecy, Matth. ii. 23. Interpre-
ters endeavour to find this prophecy in more places than
one. Some have recourse to the Nazarites of the Old
Testament j but these are called j^otzerim, with a
tzade, as the Jews constantly write the name Nazarenej

Of Elihu's Commendation, SCr. 441

"but NEDSTRiM, with a ;:y7zV/. Others observe, tliat
the Messiah is called, Is, xi. 1. and Is. Ix. 21. the
branch, from which the name of the town Nazareth
is likewi-ie derived. But, amidst such a diversity of
opinions, it is astonishing, that but very few have re-
collected this passage of Job, where there is express
mention of the Messiah, un^er the appellation not-
ZER. At least this passage of Job, and that of
Isaiah, with which we compared it, are with no less
probability applied to this purpose than any thing else
I have met with among interpreters. Job also profes-
ses excellent things concerning the person, offices, and
benefits of Christ, Job xvi. 25. &;seq. But that passage
we have already discussed, book iii. chap. ii. sect. 19.

XXXI. Let us add Elihu's commendation of the
Messiah, Job xxxiii. 23, 24. Jf there be, malach
(an angel) a messenger zvifh him, melitz, an inier-
preier, one among a thousand, to sJieiv unto man his up-
rightness : tJien he is gracious unfo him, and saith. De-
liver (redeem) him from going down to the pit, I have

found a ransom. Elihu here speaks of a man, who was
brought, by afflictions and disease, almost to the gates
of death ; and shews, how he may be saved from death
both of soul and body. If Elihu had any knowledge of
the Messiah, certainly this was the place to speak con-
cerning him. And since every word is so framed, as
to suit none more properly than the Messiah, to whom
can they be better applied than to him ? Eliliu sets
forth, in a concise manner, I. The excellence of the
Messiah. II. His offices. III. His benefits.

XXXII. He proclaims the excellence of the ^les-
siah, calling him ^chad tjinni aljeph, one of a
thousand. Where thousand is a definitive number put
for an indefinite ; as if he had said, one above others,

■ let them be ever so many. There are indeed very ma-
Vol. II. 3 H

412 Of Elihu's Commendation

ny, who may be called angels and interpreters ; and
though these names may be given to thousands, yet this
person is not to be among the number of a thousand
ethers, because he excels them all, in respect ot na-
ture, dignity, and efficacy, being ^chad, only one
among so many. others.

XXXIII. He first sets before us, under a general
appellation, the offices of the Messiah, and then more
particularly explains them. In general he calls him
MALACH, an angel, because Christ was sent by the
Father, and spoke and acted with men in the Father's
name. In Mai. iii. 3. he is called the angel of the cove-
nant. Nevertheless he is so the Angel of Jehovah, that,
at the sarae time, he is himself /tV/oro//, Zech. iii. 1, 2.
in zvhont is the name of Jehovah FjXod.xzKin. 21. Bud
who is hi/ so ??iuch more excellent than all other angels,
as he hath obtained a more excellent name than tiiey,
Heb. i. 4. Christ was called an Angel before his incar-
nation, because he often appeared, as angels usually
did i and because he then performed those things, which
depended on his future mission in the flesh.

XXXIV. But then more particularly, 1. His prophe-
tical office, is signified when he is called melitz, in-
terpreter, a teacher, compare Is. xliii. 27. namely, be-
cause he is HAMDABBER, he that doth speak, Is. Iii. 6.
HO LOGOS Tou Th e o u , tiic Word of God, whose office ♦
is to declare the Father, John i. 1 8. Nay, he who speaks
plainly, and interprets dark sayings, for this is the mean-
ing of MEL 1 1 z All, a clear saying ; to which is opposed
CHID AH, a dark saying, Provi i. 6. Moreover, it be-
longs to Christ as a prophet, to declare unto man his
7'ighteousness, externally by his word, internally by his
Spirit ; by which we may understand, either the righte-
ousness of God, demandin.'? satisfaction for sin, and even
chastising hi? elect on Hiat account, or the righteousness

OF Christ. 445

of Christ himself, or his satisfactory righteousness, ■vvhicH
is the onlv meritorious cause of our salvation ; or in a
word, the righteousness of man, that is, the practice of
faith and repentance. Tiicre is none of all these things,
which Christ does not teach his people.

XXXV. 2. The office of Redeemer, because to him
is ascribed pedang ah or peduth, both signifying the
same thing, and piduth. The former word denotes
redemption from guilt, from his obligation to, and from
the power of, another ; properly, indeed, that which is
effected by a price, as Ps. xlix. 7. where p idon and c a-
vnvio, price of redemption, are joined : improperly, that
which is brought about by a greater power, opposed to
the power of an unjust detainer, as Deut. ix. 26. Tiwu
hast redeemed through t hi/ greatness ; that is, as it is ex-
plained Neh. i. 10. 6j/ ihy great power and by thy strong
hand. Both these ways of redemption are applicable to
the Messiah j who, on paying the price, purchases the
freedom of his people, and by a strong hand applies it
to them. Tlie term caphro generally signifies a price,
by which any one may be appeased, and the punish-
ment bought off. Christ paid that price, when he
gave his life a ransom for many, Matth. xx. 28.

XXXVI. But interpreters, are not agreed whether
those words. Deliver or redeem him, are the words of
Christ, interceding with the Father, or the words of the
Father addressed to Christ. Those who maintain the
former, explain them thus. Redeem him, that is, by
" thine infinite power deliver him from the e\il, with
which he is pressed down, and which otherwise hangs
over him ; for I myself have undertaken to satisfy thy
justice j and in that satisfaction there is lutron, the
ransom, which I have found, that is, which I know to be
full and complete ; or which I have found, that is, have
discovered to him, for whom I intercede, that he may ap-

414 Of Elihu's Commendation, S{c.

prehend it by faith." Compnre Hcb. ix. 12. /lavini^ ob-
tained eternal redemption. They who chiise the latter,
think, that the meaning of the words is this : " Do thou,
O Christ, redeem this wretched man, apply to him the
elficacy of thy merits, I have no longer any objection to
his happiness ; for / have found a ransom, I have con-
sidered and weighed the satisfaction thou hast made for
tnan, and have found it to be such, as my justice requir-
ed, that is, highly sufficient." Whatever way we take
the words, they yield a very suitable meaning.

XXXVII. There are two be?ie/its mentioned. 1. The
mercy of God, If there be a messenger (an angel) ivith
him, an interpreter ; this is the proiasis, or first proposi-
tion ; ajidy or then he is gracious unto him j this is the
apadosis, or latter proposition. He shews that it is not
otherwise possible for man, to obtain mercy of God, un-
less there be some angel intercessor, who, by his atone-
ment and intercession, may restore him to the favor of
God : nay, unless that angel be ivi/h him, ngalav, by
his gracious presence, and by his aid and assistance. For
If GAL is often the same as ivith ; as Gen. xviii. 8. Judg.
111. 16. and other places : and here it seems most pro-
perly applicable to the man spoken of If, among the
numbers who surround the sick person's bed, and who
can only comfort him in his sickness with medicines
that shall avail him nothing, or entertain him with fri-
volous, idle discourse, this one cf a thousand be present,
by his counsel, help, and intercession, the man will then
be exceedingly retreshed with the fruits of divine
mercy ; even deliverance from the pit, or corruption,
that is, from death, both temporal and eternal.

XXXVIII. None have occasion to despise these
things, as it thoy were modern inventions : for certainly
Gregory applies them at large to Christ. " For who,"
says lie, " is that angel, but he who, by the prophet, is

Of Balaam's Prophecy. 445

called the angel of the covenant ? For, seeing to evange-
lize, in the Greek, signifies to declare as a messenger,
our Lord, who delivers his message to us, is called the
angel." lie also more clearly observes, *' there are who,
by angel, understand Christ, the angel of the great coun-
cil, by whom we are justified." See, above all, the com-
mentary of Sebastian Schmidius, a divine of Strasburg-

XXXIX. Let us add to these Balaam's prophecy con*
cerningthe Messiah, which he deHvered in magnificent
language: Numb. xxiv. 15. — 19. Balaam the so?i of B^-
or hath saidy and the man zohosc eyes are open hath said:
he hath said^ which heard the ivords of God, andkneio the
knoiiicdge of th^ most highyivhich saw the vision oftiieAl-
mighfi/y falling info a tranc-e, but having ids eyes open: I
shall sec him (it) but not now : I shall behold him (it) but not
nigh : there shall come a star out of Jacob, and a sceptre
shall rise ont of Israel, and shall smite the co?'?iers ofMo-
ab, and destroy all the children of Sheth. AndEdom shall
be a possession, S'eir ahy shall be a jws session for his ene-
rnies, and Israel shall do valiantly. Out of Jacob shall
come he that shall have dominion, and shall destroy him
that remaineth of the city.

XL. The author of this prophecy is Balaam, wiiom,
from an ancient tradition of the Jews, Jerome and Eu-
cherius will have to be the same with Elihu, whose testi-
mony concerning Christ we have just explained. But
Frediric Spanhem, the son, in his history of Job, c. 15. ^.
18, 19. has learnedly shewn the silliness of that tradition^
and that there is no resemblance between Elihu and Ba-
laam. Here Balaam mightily extols himself, in order to
gain the greater credit and authority tO his prophecy ;
and tho' it is not without affectation and vain glory, that
he uttered these haughty encomiums of himself, yet by
them God was pleased to ratify, what he resolved to
teach us by the mouth of th;$; prophet. He calls him-

44G Of Balaam's pRor-HEcr.

self //.'<? man zvhcse eyes were opev, that Is, endowed A^'ith
prophetic light to discern things, which were concealed
from others: hearing the words of God., to whom God
familiarly imparted his secrets. Kiioxving the knozdcdge
cf the Most ///^'"/z, knowing, from divine revelation, those
things, which, in other respects, God alone knows. See-
ing the. vision of the Almighty, like a prophet of the true
God,according to Numb. xii. Q.Izvill make myself known
unto him in a vision. Falling into a trance, but having
his eyes open, who falls into a sleep, or an ecstacy, and yet
has the eyes of his mind open. Wiiatever be the case as
to his other prophecies, it is certainly not to be doubted,
but he delivered this prophecy by a divine impulse.

XLI. He premises, that what he had a prospect of in
spirit, was not nigh : / see it, but not 7iow i I behold it^
but not nigh. He gives warning of th'-s beforehand, in
order partly to embellish his prophecy, which reached
forwards to things so distant; partly to shun env^, and to
comfort Balak, whom he endeavored to gratify, as much
as he could. However, he here also comes up to the
•style of the holy prophets, who usually refer what they
prophecy concerning the Messiah, to the laiier days.

XLIl. But what is the subject of this prophecy ? A
■^lar, says he, shall come out of Jacob, and a sceptre shall
rise out of Israel. This might be understood literally, and
in a diminutive sense, concerning David, who was^ as it
were, a kind of light shining in darkness, and who ob-
tained the sceptre of Israel by a series of astonishing
providences ; who also smote the Moabites, and made
them tributary, 2 Sam. viil. 2. Hence he says, Moab is
my wash-pot, Psal. cviii. 9. that is, does m.e the offices oi
the meanest drudgery, is placed at my feet, as a vessel,
in which I usually wash them. But these things have
a higher view. And David, in this respect, can only
be considered ?s s type cf a more excellent person. The

Of Balaam's Prophecy. ^ii

star therefore and sceptre signify Christ the Lord, who
K both the h'ght of his people, by the demonstration of
the truth, and their manifold consolation by his word
and Spirit, the bri^Jd and morning Star, P.cv. xxii. 16.
and the sceptred King, King of /iings, and Lord of
lords, Rev. xix. 16. He came out of Jacolj, and rose
out of Israel. For the Lord raised*up that prophet
from the ?mdst of his brethren, Deut. xviii. 15. And the
glorious One of Israel shall be of him, and the governor
shall proceed from the midst of him, Jer. xxx. 21, loho
is over all, God blessed for ever ; tut from the fathers as
concerning tlw flesh, Rom. ix. 5.

XLIIL The works ascribed to him are these two ;
1 . The smiting (breaking) of the sides or comas of
Moab. That is, the subduing of those who were be-
fore sworn enemies to himself and his church. And
that two ways ; either hy grace, when by his word and
Spirit, he subdues them to the obedience of faith, so
that they willingly submit to his sceptre, casting dozen
every high thing that exalteth itself against tJie knoxvlcdgc
of God, and bringing into captivity every thought to the
obedience of Christ, 2 Cor. k. 5. or in a way of justice
and vengeance, when he subdues the obstinate, and for-
ces them, however imwillingly, to acknowledge his
power and supereminence, l)reakiug them ivith a Tod cf
iron, dashing them in pieces like a potter s vessel, Ps. ii. 9.
But the Modbites are here mentioned as an instance ;
because Balaam was, at that time, principally concerned.
with them. 2. The d.estruction of all the children ofSeth.
This signifies his triumph over all men, .whom he shall
subdue to himself, either by his grace or by his righte-
ous vengeance. Because all men in the world are pro-
pagated from Seth ; while the progeny of Cain, and of
the other sons of Adam, perished in the deluge. From
^eth Noah descended ; and ail mar.kind from Noah : co

448 Of Balaam*s Prophecy.

that v/e are all the children of Selh. But we shall all
ht made subject to Christ, tvho shall deliver up iJie king-
dom to God, even the Fathers ivJien he shall have put doicn
dll mile, and authority, and pozver, 1 Cor. xv. 24.

XLIV. In the last place, he shews the time and na-
ture of Christ's kingdom j zchen Israel shall do valiantly
against his enemies, by shaking off the tyrannical yoke
of Antiochus and others : when Edom, and Scir a noted
mountain of Idumea, shall become the possession of Is-
rael i, which happened under the second temple, when
the Idumeans were subdued, and, submitting to circum-
cision and the other Jewish rites, were added to the re-
public of Israel : as not only Josephus, but also Strabo
relates, Ceogr. lib. 16. " They joined themselves to
the Jews, and had laws in comm.on with them." When,
I say, all these things shall happen, out of Jacob shall
come he that shall have dominion; namely, that great
Ruler, that might }j One of Jacob, Is. Ix. 16. zchose right
it is, and I ivill give it him, Ezek. xxi. 27. IJe icill de-
stroy him that remaineth of the city. He shall over-
throw the city and all human power, which shall make
head against him, to the utmost : For lie bringeth dozen
them that dzcell on high, the lofty city he layeth it lozv,
he layeth it lozv, even to the ground, he bringeth it even
to thr. dust. The foot shall tread it dozvn, even the feet
of the poor, and the steps of the needy, Is. xxvi. 5, 6.
And thus we have carried down the doctrine of salva-
tion in one continued series of the times of Moses.

End of the Second Volume.

■iij